//-. 


<£C.B 
/0<ty 


&§ 


.ste  howling  wit- 
,  tie  kept  him  ai  tht 


otottience : 

BROWN PM5TKR. 

1889. 


stast^ima 


OF    THE 


LIFE  AND  RELIGIOUS  EXPERIENCE 


1/ 

RAY    POTTER, 

Minister  of  the  Gospel,  Pawtucket. 


PUBLISHED  WITH  A  DESIGN  TO  MAGNIFY  THE  GRACE 
OF  GOD  IN  SHEWING  MERCY  TO  THE  CHIEF  OF 
SINNERS,  AND  TO  ILLUSTRATE  THE  GLORIOUS  DOC- 
TRINES OF  THE  GOSPEL,  BY  GIVING  A  CIRCUMSTAN- 
TIAL ACCOUNT  OF  THE  TRAVEL  OF  THE  AUTHOR?S 
MIND,  INTO  THAT  VIEW  OF  THE  DOCTRINE  OF  CHRIST, 
WHICH    HE    CONSIDERS    TO    BE    THE    TRUTH. 

The  subject  brins?  generally  treated  argumentative^^ 
with  frequent  doctrinal  inferences  drawn  from  expe- 
rience. 


WHITTEN  BY  HIMSELF. 


"  He  found  him  in  a  desert  land,  and  in  the  waste  howling  wil- 
derness ;  he  led  him  about,  he  instructed  him,  he  kept  him  ai  tht 
apple  of  his  eye." — Deut.  xxxii.  10. 


JJrobftnue: 

■      II      BROWN PJU5TK*. 


RHODE-ISLAND  DISTRICT,  ft. 

[L.S-]  ed,  That  on  the  13th  day  of  June,  182 

and  in  tin*  fifty-third  year  of  the  Independence  of  tin?  United  Si 

m erica,  Rav  Pottkk,  of  said  District,  deposited  in  this  Office 
the  title  of  a  hook  the  right  whereof  he  claims  as  author,  in  the 
following  words,  viz. 

Memoirs  of  the  life  and  religious  experience  of  Rav  Pottf  r 
el,  Pawtucket.     Published  with  a  design  to 
magnify  the  grace  of  God  in  shewing  mercy  to  the  chief  of  sinners, 
and  to   illustrate  the  glorious  doctrines  of  the  gospel,  hx  giving  a 
circumstantial  account  of  the  travel  of  the  author's  mind,  into  that 
of  the  doctrine  of  Christ,  which  he  considers  to  be  the  truth. 
The  subject  being  generally  treated  argumentatively.wuh  tiequent 
doctrinal  inferences  drawn  from  experience.  .Written  by  himself. 
•    He  found  him  in  a  desert  land,  and  in  the  watte  howling  wil- 
derness: he  led  him  about,  lie  instructed  him,  he  kept  him  as  the 
apple  of  h's  eye." — Deut.  xxxii,  10. 

In  conformity  to  an  act  of  Congress  of  the  United  States,  enti- 
tled "  An  Act  for  the  encouragement  of  learning,  by  securing  tin- 
copies  of  maps,  charts  and  books  to  the  authors  and  proprietoi 
such  copies,  during  the  time  therein  mentioned,  and  also  to  an  Act 
entitled  "  An  Actsupplementary  to  an  An  Act  entitled  "  An  Act  for 
the  encouragement  of  learning,  by  securing  the  copies  of  maps, 
charts  and  books  to  the   authors  and  proprietors  of  such  coj 
during   the  time   therein    mentioned,   and  extending  the   b< 
thereof  to  the   arts  of  designing,  engraving  and  etching    historical 
or  other  prints." 

Witness, 

BENJAMIN,  CO  WELL, 
Clerk  of  the  Ilhodc-hland  District. 


ADVERTISEMENT. 


It  occurred  to  me  a  few  days  before  my  book  was  out  ol 
that  it  would  be  proper  enough  for  me  to  obtain  testimonials  from 
a  few  of  my  neighbours,  in  respect  to  my  moral  and  religious  cha- 
racter, and  prefix  it  to  the  work.  I  first  thought  that  I  would 
obtain  a  certificate  from  the  church  under  my  care  ;  but  on  re- 
flection, concluded  that  it  might  be  inferred  that  they  were 
interested  to  blindness  in  my  favour;  and  that  it  would  be  more 
proper  to  obtain  something  from  those  with  whom  I  was  not  par- 
ticularly connected  in  church  capacity.  I  accordingly  mentioned 
the  subject  to  Mr.  Bosworth  Walker  and  Mr  Win.  "Allen,  mem- 
bers of  the  Association  Baptist  Church  in  this  village  ;  and  they 
readily  handed  the  following,  with  the  remark,  that  many  more 
signatures  might  be  obtained  if  necessary.  It  is  my  duty,  how- 
ever, here  to  remark,  that  some  of  these  gentlemen  do  not  agree 
with  me,  in  my  theological  sentiments. 

Their  signatures  are  very  gratefully  received,  and  I  trust,  with 
those  who  know  them,  will  be  considered  worthy  of  attention. 

"The  undersigned  having  been  acquainted  with  the  Rev.  Ray 
Potter  for  several  years,  some  of  us  intimately,  take  pleasure  in 
bearing  testimony  to  the  excellence  of  his  character.  We 
without  hesitation,  or  fear  of  contradiction,  that  during  his  r 
<lence  in  this  place,  his  moral  and  his  Christian  character  have 
been  in  all  respects,  as  tar  as  human  observation  can  extend, 
■nimpeachabfe.  He  has  uniformly  sustained  the  character  of  an 
honest,  conscientious,  zealous,  and  faithful  religious  teacher  ;  and 
be  appears  to  have  the  good  will  and  respect  of  all  denomina- 
unong  us. 

O.  STARK  WE  \TIIER, 
BENJ    FESSENDEN, 
WILLIAM   ALLEN, 
ISAAC   WILKINSON, 
DANIEL  SABIN, 
ARCHIBALD  KENNED 
JOSEPH  HOOD, 
<>Tis  TIFFANY, 
C.  1)  tRLING, 
BOSWORTH  WALK 
WILLI  \.M  CHAFFJ 
DAVID  BUCKLIN, 
•:  Jum  4,  1829.' 

to  the  character*  and  standing 
uen,  it  might 


JV  AIA'ERTISEMENT. 

weather,  Esq.  is  ■  member  of  tin1  A  association  Baptist  Church  ia 
ilus  Village,  baa  t >* * « * n  for  many  \<  ara  jw  the  S  Mass.  and 

Be  of  the  late  electon  if  Preeideot  of  the  United  States. 
Benjamin  Feasenden — a  Unitarian  Clergyman.     William  Allen, 
•   Wilkinson,  Archibald  Kennedy,  Joseph   Hood,  Bosworth 
Walker,  and  Willien  Chaffee,  members  of  the  Association  Baptist 
Cliurch  in  this  Village,  and  may  be  ranked  with  tho  most  influen- 
tial and  leading  memo 

Tiffany— -Poet  Master. 
C.  Darling — Attorney  at  Law, 

David  Hucklin — one  of  the  Selectmen  of  the  Town. 
All  of  the  above,  excepting  Mr.  l'»  ssenden,  here  been  my  neigh- 
bours for  about  eight  years — Mr.    Fossonden  some  three  or 


i 


%**>  PLEASE  TO  READ  THE  PREFACE. 

Many  consider  it  impracticable  and  beneath  their  digni- 
ty to  publish  the  memoirs  of  their  life  themselves,  -while 
living.  But  why  so?  I  think  it  sometimes  expedient,  and 
a  duty.  Great  and  good  men  have  frequently  done  it.  It 
may  be  answered  that  though  great  men  have  seen  fit  to  do 
it,  and  in  so  doing  they  have  benefitted  mankind,  yet  that 
is  no  reason  that  an  obscure  individual,  like  myself,  should 
undertake  it.  To  which  I  answer;  that  although  I  may  not 
be  a  great  man,  yet  I  am  very  sure  that  God  has  doneg 
things  for  me  ;  and  most  certainly  it  should  be  the  design 
of  all  Christians,  not  to  endeavour  to  shew  themselves 
great,  but  to  magnify  the  name  of  the  Lord  God  ;  and  nev- 
er perhaps  did  grace  have  more  to  do  than  in  bringing  me 
to  submit  to  the  reign  and  government  of  Christ.  But 
there  is  something  in  my  life,  wh.ch  more  than  any  other 
one  thing  urged  me  to  the  following  publication :  And  that 
is,  after  my  conversion,  I  was  taught  and  received  the  Ar- 
minian  system  of  doctrines;  became  a  very  strong  one,  (or 
perhaps  to  speak  more  consistently  a  very  weak  one)  and 
preached  it  some  time;  when  a  gracious  God  took  me  in 
hand  and  drove  me  out  of  it,  brought  me  to  see  its  errors 
and  to  give  it  up.  Since  which  I  feel  an  inexpressible  de- 
that  others,  who  are  now  in  the  same  situation,  may 
'ieir  mistake,  renounce  their  errors,  and  embrace 
whole  truth.  Feeling  this  anxiety,  it  seemed  to  me  proba- 
ble ifl  were  to  write  my  experience  and  exercises,  and  state 
how  I  had  been  led  step  by  step,  and  draw  argumentative 
inferences  from  my  experience,  it  might  be  the  meai 
doing  good,  especially  with  my  old  acquaintances  and 

ethren,  and  that  this  plan  would  be  more  likely 

to  do  good  than  any  other — for  it  is  difficult  to  get  the  at- 

tioo  of  many  people  to  doctrinal  subjects,  where  the 

iclusn  elj  bo.     My  p 
i  ling  the  course  which  I  have,  1  maj  he  the  means  of 
doing    some  gn.ul. 

irned,  if  any  should  rvor  chan  :  their 

on  the  follow  i!  I  would  j. 

no  pretensions  to  refined  Hteratui 

i    udition.     By  perusinj 
seen  that  his  privileges  to  obtain  it  |  I 


vi  Ntxri 

have  been  so  circumscribed,  a<  to  repder  it  naturally  im- 
possible.    It  Is  required  of  i  man  infU  according 

Eo  that  which  he  hath :  n<>;  according  to  that  which  ho  hath 
not :  if  therefore  I  write  in  the  best  itylc  of  n  hich  1  am  ca- 
pable, 1h%  that  despisetfc  on  this  account,  has  yel  with  all  his 
knowledge  "onetkkng"  to  learn  before  he  i^  tit  for  heaven: 

:  thai  i-  humility.  It  mav  be  immediately  answered 
that  if  I  cannot  \\  rite  elegantly  and  in  lofty  style,  1  hai  i 
right  to  address  the  public  from  the  press.  1  take  the  lib- 
erty to  dissent  from  this  opinion  ;  1  write  sufficiently  i  1- 
ogant  to  make  common  jxoplc  understand  what  I  mean, 
ami  if  tin4  learned  cannot  understand  me,  they  may  a^k 
the  illiterate  to  teach  them  ;  besides  I  have  one  powerful 
objection  to   much  of  the  preaching  ami  writing,  on   the 

tt   and  glorious  subject  of  religion,  in  these  days:  if  1 
peak',  it  Hies  so  high  that  it    ]  'cads 

of  the  great  majority,  who  ought  to  be  instructed  Some, 
indeed,  of  erudition,  make  good  use  of  their  learning,  in 
making  the  truths  of  the  gospel  appear  plain  to  hearers 
and  readers,  of  ordinary   attainments  ;  but   many  appear 

ratify  their  own  vanity  and  ambition  of  being  consid- 

!  great  in  the  use  of  language,  and  a  style  that  nothing 
short  of  a  collegiate  education  would  prepare  a  hearer  to 
comprehend.  And  thus  we  see  the  wisdom  and  goodness 
of  God,  in  committing  the  invaluable  treasure  of  the  glo- 
rious gospel  of  the  blessed  God,  frequently  to  those,  who,  in 
expressing  themselves,mtiff  do  it  in  ordinary  language,  and 
in  a  plain,  unvarnished  styl°.  Of  this  fact  1  think  we  have 
had  amide  demonstration  *  in  the  preaching  and  writings 
of  John  Bunyan,  and  others  of  a  similar  character,  whose 
works  have  flown  down  to  succeeding  generation^ — 
warning,  instructing,   and   cheering    multitudes    on   their 

:  while  the  laboured  productions  of  thousands,  who 
have,  in  their  writings,  principally  sought  for  literary 
fame,  have  either  been  buried  in   oblivion,    or   read    with 

-faction  but  by  a  few  solitary  individuals  ;  and  by  those 
rather  for  amusement  than  for  profit, 

1  would  by  no  means  be  understood  as  declaiming 
against  human  learning,  but  rather  the  bad  use  which  is 
frequently  made  of  it.  Be  the  reader  ever  so  learned, 
yet  if  he  love  the  truth,  I  am  well  assured  that  he  will 
greatly  rejoice  that  the  grace  of  God  has  reigned  victori- 

uvcr  me,  one  of  the  most  stubborn    and  obstinate  sin- 
ners that  perhaps  ever  raised  an  arm  against  its  progi •■ 
and  will  admire  the  power,  goodness   and  mercy 


-%> 


PREFACE.  Ml 

of  God,  in  thus  leading  a  blind  sinner  by  a  wav  which  he 
knew  not.  If  he  love  not  the  truth  and  professes  not  to 
believe  the  system  of  divinity  which  I  advocate  in  the  fol- 
lowing pages,  let  him  not  condemn  it  as  unworthy  his  no- 
tice on  account  of  the  style  in  which  it  is  written,  without 
proving  it  to  be  false,  lest  he  be  brought  to  the  disagreable 
necesshy  of  acknowledging  that  he  cannot  confute  what 
he  affects  to  dispise.  My  design  is  to  promulgate  truth. — 
It  is  dear  to  me,  I  trust  ;  and  I  also  think  that  I  feel  wil- 
ling to  make  personal  sacrifices  to  spread  it  in  the  earth. 
I  have  not  the  vanity  to  suppose  that  there  is  any  thing  in 
the  progress  of  my  life  extraordinary,  or  claiming  public 
attention,  if  I  except  the  wonderful  display  of  God's  grace 
in  the  forgiveness  of  my  sins,  and  subsequently  "  leading 
me  about  and  instructing  me."  In  this  respect  /  do  con- 
sider my  life,  or  rather  the  dealings  of  God  with  me," 
worthy  the  notice  of  all  ;  as  I  believe  it  has  been  a  subject 
of  interest  and  attention  with  a  higher  order  of  beings 
than  mortal  men.  I  have  these  reasons,  therefore,  induc- 
ing me  to  lay  the  following  before  the  Christian  public, 
viz. 

1st.  An  illustration  of  the  goodness  and  grace  of  God, 
and  the  doctrines  of  the  gospel,  by  exhibiting  and  draw- 
ing inferences  from  my  own  experience. 

2d.  A  true  account  of  the  progress  of  my  mind,  step 
by  >tep,  in  giving  up  the  Arminian  system,  which  I  was 
taught  in  my  youth,  and  embracing  my  present  views, 

3d.  A  fulf,  clear,  and  explicit  statement  of  what  I  do  be- 
lieve to  be  truth,  which  I  have  reason  to  believe  has  been 
often  misrepresented,  or  at  least  misunderstood. 

4th.  A  hope  of  doing  good  by  softening  the  prejudices 
of  my  Arminian  brethren,  against  the  system  of  religion 
which  I  believe  to  be  the  everlasting  truth  of  God. 

5th.  A  fond  hope  of  being  a  means,  in  the  hands  of  1 1 
of  leading  some  who  are  now  perplexed  in  the  same  I 
that  I  have  been  myself,  into  the  gospel  liberty. 

Oth.  An  earned  desire  to  comfort  the  people  of  God 
to  be  instrumental   in  building  them  up  in  the  faith  of  the 

gospel 

7th.  A  hope  of  leadii  -  to  repentance. 

In  die  coarse  of  \\  hai  I  hai  e  n  ritten  1  hai  0  endeavour- 
ed to  have  God's  glorj  and  the  treUare  of  souls  supremely 
in  view.  1  have,  indeed,  studied  to  overthrow  thai  ivhicn 
I  besjei  «•  to  be  false  :  bul  in  order  is,  1  hai  1 

deavoured    to  avoid    all   unfairness    in   argument]    and 


Mil  mEr 

sider  tli  it  what  I  have  adi 

i  nnlj 

declare  that  1  have  i  mosl  tender  regard   for  many   who 
differ  from  me  on  pointi  ofdoetrin(  d  on  the  snb- 

-     I  would  not,  for  the  world,  nnnecessarily 
hurt  their  feelings.    I  write  lor  their  good]  rineen  ly  wish- 
ing them  well 
When  I  use  tho  words  Axminian  or  Arminiai 

them  to  avoid  circumlocution,  and  to  express,  in  sh    rl .  the 

m  of  religion  which  those  w  ho  arc  called  by  thi^  m 
believe  to  1"'  Erne,  And  I  would  furthermore  state  that  I 
do  not  moan  to  impeach  those  whom  I  allude  to,  as  being 
Arminians  with  holding  la  all  winch  has  ever  been  ranked 
under  that  head — hut  consider  them  a<  agreeing,  general- 
ly, with  Wesley,  Fletcher,  and  that  da—  of  writers.  I 
a>k  not  the  reader  to  give  place  to  error,  if  I  advance  it. 
but  I  do  ask  him  to  freely  admit  truth,  whatever  may  have 
been  his  former   prepOSBt  ml  prejudi-  -t  it. 

I  also  bespeak  his  candour  in  weighing  my  arguments 

forming  bis  conclusions.      It  i>  a  DQ  Id''  event  that 

the  people  of  God  should  see  -  therefore 

bear  and  endeavour    to   Understand   each    other.      I    i 
many  brethren  in  my  native  state,  with  whom  I  have  taken 

el  counsel,  when  I  was  an  Arminian,  who  now  appear 
to  look   on    me   as  a   hydra-headed  monster,  because  thev 
I   have  turned   "  Calvinist."     Now    I    beg  the    atten- 
tion of  these   brethren   to    the    following   pages,    and    ac- 
knowledge that  their  spi  rial  h<  \  subject  of  no  small 

^deration  in  bringing   me  to  the  conclusion  to  publish 
this  work, 

I  acknowledge  that  I  have  changed  ma  \  once. 

but  not  but  once.     This  change  was  complel  our 

or  five  years  since,  and  the  reason  why  1  chang 
about  to*  shew.  I  nave  given  a  Bhort  sketch  of  my  child- 
hood, &c.  thinking  that  it  might  be  i  me. 
I  have  endeavoured  to  avoid  all  personalities,  and  would 
not  have  alluded  to  any  individual  by  way  of  censure,  if  it 
bad    been  possible  to  have  consistently  avoided  it.     In  the 

rant  which  I  have  given  of  my  separation  from  the  i 
Will  Baptists,  I  have  been  obliged  to  do  it.  or  not  make 

tirenmstances  intelligible.     I  have  nevertheli 
rally  left  a  blank,  instead  of  inserting  the  individu 
names.   My  object,  if  1  know  my  own  heart,  is  not  to  gi.it- 
liv  personal  revenge  on  individuals  who  may  have  in jn 
me — I  leave  them  to  their  God  and  iheir  own  cons 


PREFACE.  ,x 

1  can  truly  say,  that  to  touch  on  the  subject  of  the  diffi- 
culty which  has  taken  place  years  ago  between  myself  and 
the  Free  Will  Baptists,  is  disagreeable;  nevertheless  I 
knew  not  how  consistently  to  avoid  it.  It  is  so;  remains 
so;  and  they  themselves  lost  no  time  in  publishing  it  to  the 
world:  and  as  I  undertook  to  write  the  memoirs  of  my 
life, if  I  were  to  have  entirely  passed  over  that,  it  would  un- 
doubtedly have  been  concluded  by  some,  that  I  considered 
ed  myself  altogether  in  the  fault,  and  was  unwilling  to  let 
the  case  and  circumstances  be  known.  Let  it  be  remember- 
ed, that  my  writings,  in  reference  to  this  subject,  are  on  the 
defensive;  and  not  altogether  on  my  own  account  neither.  I 
shall  undoubtedly  be  considered  by  them,  harsh,  censori- 
ous, and  revengeful,  as  heretofore  ;  but  I  hope,  neverthe- 
less, that  I  have  not  indulged  in  a  malignant  spirit  in 
writing,  nor  untrue  or  unjust  expressions  in  reference  to 
the  subject.  And  I  am  very  confident  that  nothing  in  all 
which  I  have  said  can  be  found  equally  censorious  with 
some  of  their  expressions  in  relation  to  myself,  particular- 
ly some  remarks  made  by  one  of  their  preachers  in  Quar- 
terly Meeting,  and  afterwards  published  in  the  Magazine; 
not  long  since,  which  evidently  were  made  in  allusion  to 
me,  as  I  think  the  author  will  not  deny.  To  be  sure,  I 
have  borne  testimony  against  their  proceedings,  and  that 
for  a  good  reason  ;  because  I  considered  them  wrong.  If 
this  be  considered  uncharitable  and  revengeful,  then  so  be 
it  ;  I  must  bear  the  mark  forever! 

I  would  remark  that  in  the  following  work  I  have  not 
entered  into  a  discussion  of  the  subject  of  the  communion, 
considering  that  it  might  not  be  profitable.  I  am,  howev- 
er, on  the  open  communion  plan,  and  the  church  under 
my  care — and  of  course  are  not  members  of  the  Associa- 
tion. I  am.  however,  as  an  individual,  a  life  member  of 
the  Baptist  State  Convention,  and  for  two  years  past  have 
been  appointed  one  of  the  board  of  managers,  and  take 
pleasure  in  lending  my  feeble  aid  in  their  Missionary  ope- 
rations, and  all  laudable  undertaking. 

Pawtuckct,  June  4,  18*9.* 

•ft']  live  until  the  22<j  of  this  month  I  shall  be  thirty-faur  t 

old. 


CONTENTS. 


CHAPTER  I 

Page 

Parentage— Birth— Childhood— Youth,  &c.  •  -        13 

CHAPTER  II. 

Early  Religious  Impressions — Conversion,  &c.     -  -  J  3 

CHAPTER  III. 

Public  Profession  of  Religion — Misconstruction  of  the  sub- 
ject of  Bearing  the  Cross — Lukewarmness  in  Religion — 
Was  taught  the  Arminian  system  of  Theology,  &c.  &c.  43 

CHAPTER  IV. 

Trials  respecting  speaking  in  public — Family  Worship  and 
Preaching — Imprisoned  for  refusing  to  bear  arms — Severe 
Sickness  and  consequent  Exercises  of  Mind,         -  -         CI 

A 
CHAPTER  V. 

Extreme  Nervous  Weakness — Commenced  Preaching  in 
Provider].  , —Tin'  Church  in  Cranston  dissunt  from  the 
Six  Principle  Baptists,  on    account  of  the  Ordinance   of 

Laying  on  of  Hando    VWwi  of  that  ■object,  4  -       cO 

CHAPTER  VI 

Extraordinary  Trials  and  Apprehensions  of  having  Fallen 
Irrecoverably  Awav  —  Feftfl  ofllftving  Cumniitted  the  Un- 
pardonable Sin — Glorious  Deliver   v       A       v\  lit 


Xll  CONTENTS. 

CHAPTER    VII 

More  and  Dreadful  Trials  and  Fearful  Apprehensions  of 
baring  Fallen  A. way  beyond  th<  ilt- 

ed  in  being  Convinced  mat  1 1 1 •  *  Doctrine  of  Falling  frum 
(Jrace  was  not  a  Bible  Doctrine,  dee.  A  <  -  -         130 

CHAPTER  VIII. 

Temporal  Affairs — Difficulties  respecting  Mceting-House— 

Separation  from  Free  Will  Baptists,  &c.  &c.  -  158 

CHAPTER  IX. 

Further  Examination  and  Renunciation  of  the  Arminian 
System,  &c.        ------ 

CHAPTER*  X. 

Relation  of  external  circumstances  continued  from  Chapter 

VIII. — Exercises  and  state  of  mind  farther  described,  «&c.      251 


Appended,  Letter  to  Lorenzo  Dow. 


CHAPTER  I. 

Parentage — Birth — Childhood —  Youth,  §e. 

I  was  born  in  Cranston,  R.  I.  about  five  miles  west 
of  Providence,  June  22,  1795,  where  I  resided  until  I 
was  about  twenty-five  years  of  age.  My  father's  name 
was  Andrew,  and  my  mother's  maiden  name  was  Nan- 
cy Remington,  born  in  the  town  of  East-Greenwich, 
R.  I.  My  father  is  yet  alive,*  but  my  mother  is  no 
more ;  she  died  in  hope  of  a  blessed  immortality, 
almost  two  years  since,  having  numbered  about  sixty- 
five  years  on  earth.  My  parents  were  poor,  but  ac- 
cording to  the  general  acceptation  of  the  term,  I  be- 
lieve they  always  maintained  an  irreproachable  moral 
character.  They  however  lived,  according  to  their 
own  testimony,  by  far  the  greater  portion  of  their 
days,  without  God  and  religion  in  the  world.  My 
mother,  1  believe,  was  brought  to  the  knowledge  of  the 
truth  about  sixteen  years  since,  near  the  time  that  God 
called  me  by  his  grace,  and  ever  after  was  a  burning 
and  shining  light  in  the  church,  a  mother  in  Isr 
and  finished  her  course  with  joy.  My  father  li 
still  longer  in  a  state  of  alienation  from  God,  it  being 
but  about  eight  years  since  the  Holy  Spirit  conyinced 
him  that  he  was  ;i  lost  and  undone  sinner,  notwith- 
standing all  hi-  claim*  to  what  the  world  are  pleased 
to  term  a  moral  life.     He  is  now,  1  hope,  at  rest  in  a 

#  Since  the  above  wai  writteD,  raj  father  hat  deceased.  His  last 
and  was  peace. 

B 


1  i  r£ft. 

better  world.      ML] 

themseh  incapacitated  1  their  children 

religious   instruction,  consequentlj   I    never  recoil 

i  them  in  the  d:iv<  of  my  cbildb  uth, 

nor  do  I  recollect  that  ever  any  person  on  earth  i 
.  j 1 1  order  to  cttll  my  at* 
tinj,  to  the  great  concerns  of  <  I 
tion  •  ul,  until  God  arrested  me  by  Ins  power- 

ful   Spirit,   and  translated   me,   as  I  hope,  into  the 
kingdom  6f  hi?  Son.     ]>ut  my  pan  !  in- 

I  trai <  lied  th<  .  and 

\  precept  by  their  own  example,  ior  which 
I  bai  God;  for    I   believe   it  was  in 

of  their  labours  to  hold  up  to  my  view  in 
of  my  childhood  what  the  world  term  i 
horn  ther  with  all  external  wickedness  and  tot- 

ality in  such  disgusting  colours  ;  that  the  loathi 

with  my  For  not- 

withstanding  I  have  found  o    he   one  of  the 

greatest  sinners   that   ever  the    world   bore  up,  yet  1 
cannot  recollect  the  time  when  I  did  not  look  on  what 
is  generally   termed  dishonesty   with   the    utmost  ab- 
1  remember  when  but  a  child,  of  being 
-sed  while   with    my   mother,  as  she  P 
lie  very   small   brash,    about  as  large  si 
my  little  fingers,   for   fear  it  Mas  stealing.     One  day, 
;i  about  bi  I,  as  it   waj    a   fashionable 

thing  with  my  ^day-mates,  I  thought  \  would  use  pro- 
e,    and  not  be  so  singular.  Hut  it  seemed 
imp-  [  uttered  one  or  tn  when  I  be- 

came bo  panic-struck  with  the  thought  of  taking  the 
»d   in   vain,   that    I   abandoned   it  forever. 
Indeed  I  was  pre-  m  rally  speaking    from  out- 

breaking ?ins  and  open  wickedness  m  th<  i*  my 

childhood  and  youth,  which   in    itself  was  a  mercy  of 
I,  and  a  blessing  for  which  1  uld  be  thank- 

ful :  i    turned  this  mercy,     as    I  am 

sure  t<>  do  all  others,  unfefis  prevented  by  divine  grace) 
into  a  enrse,    which    would    certainly   have  ruined   my 
if  God  bad  not  interposed  with  the  arm 


LIFE    OF    RAY    POTTER.  15 

of  his  power  and  all  conquering  grace,  and  rescued 
me  from  impending  ruin.  I  say  I  turned  it  into  a 
curse.  I  mean  I  was  one  of  the  proudest  Pbaris 
that  ever  lived,  admiring  and  trusting  in  myself,  while 
I  condemned  without  mercy  every  deviation  in  others 
from  my  rules  of  self-riglm  O  how  little  did 

I  then  think  that  my  heart  was  as  a  cage   of  unclean 
birds — deceitful    above    all    things    and    desperately 
wicked — that  I  was   entirely   destitute   of  holiness,   or 
that  love  to   God  and  man,  which  the  law  requires ; 
and  that  it  was   altogether  owing  to  the  restrain 
grace  of  God,  that  I  differed  from  the  vilest  out-break- 
ing sinner  on  earth.     1  now  see  plainly,    that  not; 
short  of  an  omnipotent,  all-wise  God,  could  ever  have 
convinced  me   of  these   things,  and  all  the  talk  about 
mere  moral  suasion  being  sufficient  to  bring  such  proud, 
obstinate,   sell-righteous,  and   self-conceited  wretches 
as  I  was,  to  the  knowledge    of  the   truth,  now  soi, 
to  me  like  idle  tales.     As  it  respects  my  natural  feel- 
ings, they  were  easily  moved.      I  was  easily  irritated, 

:  on  the  other  hand,  I  was  too  easily  persuaded. 
Good  nature,  moving  address,  and  plea-ant  words, 
wen  and    I   know   not 

whi  -ses  and  foolish  extremes  I  was 

most  frequently  thrown.     The   power    of  sympathy 
with  me  was  alwa  I  ,  moved  with 

the  8  my    fellow    beings,  and  although  ex- 

nely  irritable,   an  1  easily  i 
my  recollection  inflicted  a  blow  on  one   of  i 
ipamonfi  in  youth.      And  this  qo! 

for  1  reigned  king  am 
ling,  on  which  I  valued  myself)  but 

suf- 
fering and    (i:  •    [&    1!n., 

-  and  pain, 

ii  other* 
I  wa£  natural!}    <■!'  a  liwelj  turn  of  mind,  and 
v"'' ;  ajs,    when    1 

almost  overwhelmed  in  melancholy  an  I  .     I 

»ys  had  a  thirst  after  reading.    At  a  very   tec 


1C  LIFE    OF    RAY    POTTER. 

age  my  parents  wore  frequently   under  t lie   necessity 

of  using  their  authority  in  compelling  me  to  leave  my 
books  a\  a  late  hour,  and  retire  to    mv    bed.      History 

w;t>  mv  delight.     It  was  a  great  mercy  thai  I  possessed 
this  taste  for  books,  for  without  it,  I  Bhould  not  1 

attained  a  eonunon  school  education,  as  my  privileges 
for  obtaining  it  were  quite  limited.     My  parents  h< 
poor,  and  haying  a  large  family,    it  became  indispen- 
sibly  necessary  that  I  should  be  put  to  labour  as  soon 
as  my  age  would  possibly  permit.     I  h*<  jene- 

rally  made  a  shift,  after  haying  worked  through  the 
summer  for  Manes,  to  obtain  a  place  in  the  winter 
where  I  could  be  allowed  my  board  and  the  priyi 
of  going  to  school  for  what  J  could  do  independently 
of  my  school  hours.  I  pursued  my  studies  cloi 
when  I  had  opportunity,  rising  at  4  o'clock  in  the 
win'  n,    and  devoting   the  hours  between  this 

and  sunrise,  to  English  grammar,  so  that  I  might  at- 
tend to  other  branch  >ol.  In  this  way  I  ac- 
quired a  tolerable  English  education,  was  considered 
qualified  to  teach  a  school  myself,  which  I  engaged 
in  at  different  times,  witli  general  satisfaction,  and 
also  employed  for  about  three  years  as  clerk  of  a 
manufacturing  establishment  in  my  native  town.  My 
father  however  being  a  mechanic  himself,  and  con- 
sidering it  an  indispensible  duty  binding  on  himself  to 
all  his  sons  a  trade,  I  accordingly  commenced 
working  with  him  at  the  carpentering  business,  and 
acquired  a  knowledge  of  that  art.  I  was  therefore  a 
carpenter  and  the  son  of  a  carpenter — but  how  unlike 
Him,  who  was  the  reputed  son  of  Joseph,  and  who 
undoubtedly  worked  at  the  humble  occupation  him- 
self! 

I  was  much  taken  up  with  politics  at  a  very  early 
age,  was  extremely  tenacious  of  my  principle*,  and 
rehement  in  declaiming,  when  quite  a  boy,  against 
those  political  men  and  measures  which  were  averse 
to  the  predilections  of  my  childhood,  and  against 
which  my  earliest  prejudices  had  been  excited,  from 
hearing  the  conversation  of  my  relatives  and  friend* 


LIFE    OF    RAY    POTTER.  17 

My  father  was  a  soldier  in  the  revolutionary  conflict, 
and  I  used  to  listen  to  the  recital  which  he  often  gave 
of  the  scenes  which  he  passed  through,  and  which 
came  under  his  observation  while  in  the  army,  con- 
tending for  the  independence  of  his  country.  I  read 
much  of  the  rise  and  fall  of  empires,  of  the  wars  of 
the  ancient  Greeks  and  Romans,  and  was  frequently 
carried  away  with  a  kind  of  political  enthusiasm,  and 
filled  with  admiration  and  delight  in  reading  and  hear- 
ing of  the  patriotic  and  chivalrous  exploits  of  great 
generals,  valiant  conquerors,  and  invincible  armies. 
I  had  a  great  thirst  for  military  glory,  and  entered 
voluntarily  a  member  of  a  chartered  military  com- 
pany, some  tinje  before  the  law  required  me  to  bear 
arms,  and  had  my  vanity   gratified   in  b  osen 

clerk  of  the  company  immediately,  and  stood-fair  in 
the  usual  course  of  gradation  for  a  comni  when 

my  mind  took  a  turn  another  way.  and  1  renounced  it 
aether.     In  short,  I   had  glory  in    view.    (I  mean 
my  own  glory)   in    my  youthful  days,  and  felt  deter- 
mined to  wade   through  difficulties   and  obstacles  to 
attain  it,  which  was  one  incur  reason  why  I  did  not 
spend  much  of  my  time  as  many  of  my  playmates  did, 
who  were  not  so  moved  on  by  the  pride  of  their  hearts, 
to  seek   for  something  great  to  attract  the  notice  and 
draw  forth  the  praise  of  mortals,  but  whose  depra 
induced  them   to  pursue  a  different  course   of  prt 
cation.     Thanks  be  to  him   who  e\< 
ually  taught  me  that  I  was  following  after  a 
an  imaginary  enjoyment,    which   never  could  be  n 
ized  in  the  V  .    but  iliat 

present  c  me  on  to  disgrace,  in- 

1  of  honour,  and  if  1  did  not  stop  and  turn   fj 
error  of  m;  1  should  soon  find  myself  t) 

1  ererlasl 

B2 


18  LIFB    OF    RAY    POTTB*. 

CHAPTER  1L 

Early  Religions  Impressions — Conversion,  Sfc 

I  was  always  in  bondage  through  fear  of  death, 
until  the  grace  of  God  delivered  me  from  it,  by  the 
forgiveness  of  my  sins.  I  was,  perhaps,  uncommonly 
exercised  with  gloomy  thoughts  on  this  subject,  in  the 
very  early  part  of  my  life.  I  used  to  lament  bitterly, 
that  I  must  die,  when  but  a  small  child.  I  used  to 
meditate  upon  the  subject  and  thought  if  I  must  die, 
I  would  beg  to  be  buried  near  by  the  house  of  my 
parents,  for  I  could  not  bear  the  thoughts  of  being 
deposited  in  the  lonesome  grave-yard.  I  remember 
entering  into  conversation  upon  this  subject,  when  six 
or  seven  years  old,  with  my  brother  N.  which  was 
really  affecting  to  me.  He  told  me  the  reason  why 
we  must  all  die — because  Adam  eat  the  forbidden 
fruit.  I  lamented  bitterly  that  Adam  had  brought  this 
ruin  upon  his  posterity.  It  was  a  dreadful  thought  to 
me  that  my  body  must  see  corruption,  and  be  devour- 
ed by  worms.  Thoughts  like  these  would  frequently 
break  in  upon  my  mind,  and  mar  my  enjoyment  in  the 
pleasures  of  sin. 

When  about  ten  years  old,  I  was  put  by  my  father 
to  work  for  a  farmer,  about  three  miles  from  home, 
through  the  season.  During  the  time  I  staid  here,  I 
was  inexpressibly  unhappy  Removed  from  the  com- 
pany of  my  parents,  and  among  Btrangeri,  I  was  in  a 
situation  to  have  my  mind  overwhelmed  with  forebo- 
ding thoughts  of  death  and  eternity  ;  and  added  to 
those  reflections  on  these  subjects  which  were  ordina- 
ry %  was  the  idea  that  the  world  would  be  destroyed 
that  season.  There  was  to  be  an  extraordinary  con- 
junction of  the  planets  that  season,  and  some  one  had 
declared  that  a  conflagration  of  our  earth  would  cer- 
tainly take  place  at  the  same  time.  This  fdled  my 
mind  with  horror — I  used  scripture  to  calm  my  fears, 
but  still  being  an  unbeliever,  it  would  not  support  me. 


LIFE    OF    RAY    POTTER.  19 

How  different  is  that  trust  which  a  person  reposes  in 
the  word  of  God,  who  never  has  had  a  Divine  assur- 
ance impressed  on  his  mind  of  the  truth  of  the  script- 
ures, from  that  of  him  who  has  seen  the  kingdom  of 
God — into  whose  heart  God  who  commanded  light 
to  shine  out  of  darkness, has  shined,  to  give  him  the  light 
of  the  knowledge  of  the  glorv  of  God  in  the  face  of  Je- 
sus  Christ.  I  was  almost  every  day  in  great  consterna- 
tion. I  frequently  imagined  that  I  saw  a  great  differ- 
ence in  the  appearance  of  the  sun  from  its  usual  aspect, 
and  expected  every  moment  it  would  begin  to  scorch  the 
earth,  and  that  the  elements  would  melt  with  fervent 
heat.  I  sometimes  fell  on  my  knees  and  prayed  to 
God.  I  was  filled  with  apprehension  when  I  retired  to 
rest  at  night,  that  the  dreadful  catastrophe  would 
transpire  before  morning.  I  scarcely  dared  to  close 
my  eyes  in  sleep,  and  felt  disconsolate  and  unhappy 
beyond  description. 

But  the  summer  passed  away — the  world  stood  un- 
shaken, and  I  returned  in  autumn  to  my  father's  house. 
But  I  forgot  God  and  all  his  benefits.  I  grew  harder 
in  sin,  and  more  lively  and  vain  than  ever.  I  spent 
the  winter  at  school.  The  ensuing  spring  I  was  en- 
(1  to  Mr.  K.  of  Cranston,  a  kinsman  of  my  father. 
II  tilled  a  number  of  important  offices  in  the  State 
and  town.    He  kept  a  :  tore  in  which  I  attend- 

ed ;  worked  in  the  garden,  &c.  in  the  summer,  and 
attended  school  in  the  winter.  He  was  remarkably 
kind  and  indulgent,  and  never  gave  me  an  an^ry  word 
that  I  recollect,  during  the  two  years  which  lined 
with  him. 

I   do  not  recollect   many    serious   thoughts  in   the 
course  of  these  two  years.    The  Sabbath  in  the  neigh* 
bourhood   was    almost  wholly  disregarded — gro< 
stores  being  generally  opened  for  the  iptrkuoiis 

liquors;  and  it  v.  of  rendezvous  by 

>ns  from  different  parts  of  the  town,  to  assemble 
for  recreation,  Mich  ;i>  ball-playing,  ami  the  like.  O 
how  much  like  a  heathen    1  iottS  time 

cm  the   Sabbath,    and  dthej    tune  which  should   hare 


20  urn  or  ier. 

been  devoted  t  >  tl.  I  rod.    I  remember  pne 

circumstance  which  I  haw  often  thought  of  with  bo 
degn  onishment,  which  I  will  here  mention. — 

I  bad  been  engaged  one  daj  (it'  my  memory  Benrea  mc 
it  was  on  the  Sabbath)  in  ungodly  recreation  with  one 
of  my  young  companions,  and  after  haying  grown 
ry  with  our  exercii  it  down  in  a  grove  to 

.  and  began  to  converse;  when  be  assumed  an  air 
of  positiveness,  and  told  mc  thai,  notwithstanding  I 
then  >o  vain  and  wild,  I  should  vet  he  a  preacher 
of  ii  !.     Although,   perhaps,   I  could  not  long 

after  recollect  a  Bingle  item  of  the  conversation  which 
led  between  myself  and  my  y«  es  at  this 

Bon  of  my  life,  hut  this,   vet   this   v  -  re- 

tained in  my  mind. 

At  the  expiration  of  about  t,  I  left    Mr.  K's 

and  went  to  live  with  lis  father,  the  Hon.   Mr.   K.  of 
Cranston,  who  was  uncle  to  my  father,  and  a  very  par- 
ticular friend  of  our  family.    ll<  a  a  reprei 
tative  from  Rhode-Island,  in  the  Congress  of  the  Uni- 
ted States,  and  had  just    relumed  home,  when  I  com- 
menced my  residence  with  him.   I  loved  him  affection- 
ately, and  anticipated  mm  h  comfort  in  company  with 
him  and  his  family.     B                         tations  were  Wast- 
ed.    When  he  returned  from  the  South,  he  was  out  of 
health,  and  although  if                                  B    relief  from 
the  cares  with   which   he  I                  loaded,  would  be 
the  means  of  his  r  ads  were  dis- 
appointed in  their  an                                    ing  him  d 
failing,  and  appai 
At   length    the    fatal    i  ,    and    I 

among  the  rest,  we 

to  witness   the  la  and  death — 

the  reigning  king  conquered.  It  made  an  impression 

on  my  mind  n  !.     1  made  prom- 

to    God    :  I  felt  dejected  and 

melancholy   for  a  1  into  my 

old  course  of  sin  and  folly.  I  \                                  <ent- 

ly  disturbed  in   my   mind,  alh  and 

judgment  were  so  pre  view,  as  almost  to 


Life  of  ray  potter.  21 

drive  me  to  distraction,  for  a  few  moments,  until  I 
could  obtain  respite  by  turning  away  my  attention. 

In  consequence  of  the  death  of  Mr.  K.  it  was  nec- 
essary for  me  to  seek  employment  somewhere  else. — 
I  accordingly  accepted  an  offer  from  Mr.  B.  of  Provi- 
dence, with  whom  I  continued  until  the  ensuing  spring, 
attending  in  his  grocery  store.  This,  however,  was 
not  a  situation  much  calculated  to  effect  a  reformation 
in  me,  even  if  such  a  work  had  depended  on  human 
means.  I  grew  nothing  better,  but  rather  worse.  In 
the  spring  (being  fourteen  years  old  the  June  follow- 
ing) I  bargained  with  Mr.  F.  of  Cranston,  to  work  on 
his  farm  through  the  summer.  Here  I  found  a  situa- 
tion in  many  respects  calculated  to  foster  serious  re- 
flections, if  I  had  been  disposed  to  improve  it.  I  was 
remote  from  my  young  and  merry  companions  in 
— the  situation  was  retired,  it  being  a  very  large  farm, 
and  the  house  about  in  the  centre,  and  but  a  . 
houses  within  a  considerable  distance.  There  were, 
however,  disadvantages.  Some  of  the  family  v 
deistical.  Miss  E.  F.  a  single  lady,  who  had  attaii 
to  about  the  age  of  forty,  having  natural  abilities  of  a 
superiour  order,  used  to  entertain  me  with  her  philo- 
sophical lectures.  She  was  peculiarly  gifted  in  com- 
municating her  ideas.  She  used  to  expatiate  on  the 
character  of  God  from  his  works  of  creation  and  prov- 
idence, and  considered  the  doctrines  of  the  gospel  en- 
tirely inconsistent  with  his  moral  perfections.  What 
a  pity  that  such  rare  abilities  should  be  BO  perverted, 
and  made  subservient  to  the  propagation  of  the  princi- 
ples of  infidelity,  and  infusing  them  into  the  mind* 
the  youth!  I  think  it  was  about  this  time  that  1  some- 
time! spoke  against  the  bible  !  1  remember  of  ha* 
rani»ueing  my   young  companions  on  th<  .  and 

declaring  t<>    them   the   bible  could  not  be'  true,  for   it 
was  self-contradiotory.     Tin-  1  wicked);  lien 

at  the    same   time,    i    had   not   read,   perhaps    tu« 

chapters  in  it,  cl u ii n lt  my  life.    I 

rant  of  even  the*  theory  of  the   Christian  religion. — 
W  hat  an  opposition  reigns  in  the  heart  of  man  to  I  I 


>:~  LITE    or    RAY   TOT  r 

ami  his  truth  !      Hoti    many    m    the  world  do  I      I 
condemn  the  bible  and  the   Christian  religion    as  a 
fable,  who  ha  given  the   mbject  an   hour's 

Candid  attention  in  their  lives.  All  which  they  know 
of  it,    is,    thai    it  condemns  them  in  theii   n 

Gods  :in •'  m  order  to  rid  themselves  of  fAss, 
idemn  tluit,  without  ceremony,  not  taking  the 
trouble  to  examine  the  evidences   (which  are  irresii 
Me)  of  it?  authenticity.     J>ut  I  did  n  do  this. 

There  was  with  me,  almost  constantly,  a  kind  offo 
boding  that  the  bible  was  true,  notwithstanding  all  the 

•  the  contrary,  and 
the  willingness  of  my  own  heart  to  foil  in  with  error. 
I  was  like  the  tioubled  sea,  \\  h< 
The  thoughts  of  death  and  eternity  were  much  on  my 
mind.  The  farm  lay  contiguous  with  the  bay,  and  I 
made  a  practice  of  walking  to  I  < ju- 

tting myself  on  the  hanks,  and  there  ( 
to  reflection.     Vei  tinually 

:ng  and  j  .  and   my    mind  would  often  be 

much  attracted  to  lea,   and  visit  distant  clii 

in  quest  of  happiness  and  wealth.      I  found  an  aching 
void  in  my  mind,  which  nothing  would  seem  to  fill.    I 
often  dejected  and  melancholy  to  such  a  degree, 
that  I  knew  not  what  to  do  with   myself. 

The  summer,  howe\  er,  passed  a*  a\ ,  and  I  returned 
to  my  father's  neighbourhood,  and  with  Mr. 

K.  asrain  through  the   winter,   and   a  school. — 

DO  ' 

lie  now  kept  a  public  house,  and  1  was  surrounded 
with  company  the  most  of  the  time,  who  wert  ready 
to  foster  my  natural  levity,  and  help  me  forward  in 
wickedness.  I  was  a  bright  scholar  in  such  a  school, 
and  made  lamentable  proficiency  in  Binning  against 
God.     O  what  a  wonder  of  n  it  be  did  not 

hurl  me  down  to  hell. 

In  the  spring  I   returned  to  work  for  Mr.  P.  and 
passed  this  summer  much  in   tli  itate  of  mind, 

as  1  did  the  preceding.  When  I  i  more  retired 

from  young  company,  and  occupied  my  leisure  mo- 
ments in   reflecting  on  my    past  life,   and  the  scenes 


LIFE   OP  RAY  potter.  23 

'which  were  before  me,  I  was  often  filled  with  horror. 
I  made  a  great  many  vows  to  God  if  he  would  spare 
me  another  year,  I  would  reform.  I  used  frequently 
to  visit  the  neighbourhood  of  my  father,  on  the  Sab- 
bath, and  associate  with  ray  companions  in  their  rec- 
reations ;  but  on  my  return  in  the  "  cool  of  the  dav,'" 
I  was  always  condemned  in  my  conscience,  for  what 
I  had  been  engaged  in,  and  would  then  vow  to  God, 
that  I  would  never  do  so  more.  But  my  righteousness 
was  like  the  morning  dew,  it  soon  passed  away;  my 
vows  which  I  made,  ^fegost  without  number,  were 
as  often  broken  as  I  maflS  them  ;  and  finally  I  became 
more  careless  and  hardened  than  ever.  In  this  state 
I  passed  along,  sinning  against  God  with  a  high  hand 
until  the  spring  of  the  year  that  I  was  seventeen  years 
old.  I  was  at  this  time  at  work  with  my  father,  learn- 
ing his  trade.  Sometime  in  April  I  was  interrupted 
in  my  course  of  hilarity  and  sensual  gratification-.— 
Although  I  affected  fearlessness  and  unconcern  re- 
specting the  ultimate  consequences  of  my  career  in 
another  world,  yet  I  was  in  reality,  at  times  inexpress- 
ibly fearful  of  the  result — and  although  I  pretei: 
to  much  knowledge  and  wisdom,  yet  in  fact,  I  was 
ignorant  and  foolish   in  respect  to  the  character 

eminent   of  God,  in  the  moral  and  natural  world, 
and   was,  therefore,  in   a  situation  to  be  affected  and 

<>d   about    with  whimsical  stories   and    old-w: 
fables. 

At  this  time  a  report  was  put  in  circulation,  that  an 
angel  from  heaven  had  made  the  solemn  news  known 
to  some  person,  that  a  universal  conflagration  of  na- 
ture would  take  place  on  the  10th  of  June  efasuing. 

If  my  memory  serves  me,  there  were  pamphlets  pub- 
(L  giving  the  particulars  of  this  extraordinary  rev- 
elation.    It*  I  had  been  a  true  beli<  vet  in   the 

I,  I  should  have  been  ready  to  hare  met  tfeia  ridicu- 
tale  with    Paul's  declaration — "  though  a 
from  heaven  preach  any  otl  ■!.  let   bin 

cursed/'     But  in  the  state  of  mind  which  I  wai  then' 
in.  1  had  no  Divim   assurance  of  the    authenticity 


24  LIFE    OF    RAY 

the  scriptures,  produced  in  my  mind,  by  the  injm 
of  thr  Spirit  of  God  on  my  heart,  hut  only  a  forebo- 
ding that  the  awful  threatening!)  to  the  wicked)  con- 
tained in  them,  were  true  ;  and  this  conviction  of  their 
truth,  was  the  result  of  extrinsic  evidence,  like  the 
faith  of  those,  who,  in  the  days  of  Christ'i  manifi 
tion  in  the  Sesh,  believed  in  him  because  they  saw  the 
miracles  which  he  wrought.  But  this  is  not  sarins 
faith.  I  was  in  great  horror  of  mind,  although  I 
would  not,  for  the  world,  have  let  any  of  my  friends 
know  I  was  in  the  least  disturbed,  I  determined, 
however,   to  tircly.      1    read  th<  me, 

and  was  watchful  over  my  conversation  and  conduct: 
I  thought  I  would  endeavour  to  be  ready  for  the  event, 
if  possible,  if  it  should  transpire,  and  went  diligently 
to  work  to  mend  up  the  "  old  garment."  con- 

summate was  the   pride  of  im  bat  I  kept  my 

concern  hidden  as  much  a  ,  from  those  who 

were   around  me.     The  ds  came  — I  watched 

the  wheels   of  nature  closely   in  the  fore  part  of  the 
day,  not  knowing,  but  that  before  mid-day  they  would 
cease  to  move.     But  they  rolled  on  as  usual,  and  the 
sun  ere  long,  was  hidden  below  the    western  hon/ 
I  felt  my  distl  -  1  suppose  many  poor  de- 

luded hypocrites  do,  when  they  arc 

.  and  they  are  out  of  danger  of  bell.     These 
re  not  my  ideas,  however,  for  1  knew  nothing  i 
in  theory,  about  th<  \y  of  our  sins  being  for gi 

in  order  to  meet  God  in  peace.  My  ideas  ran  alto- 
gether in  the  channel  of  rm  A  thinking  that 
was  important  that  the  back  debt  should  be  cancelled. 
I  grew  happy  and  was  transported.  Poor  wretch ! 
how  little  common  senst  was  manifested  in  thus  not  re- 
alizing that  I  was  every  moment  in  danger  of  dropping 
into  the  lake  which  burns  with  lire  and  brimstone, 
where  I  should  have  been  tormented  forever  and  ever. 
I  began  again  to  give  myself  latitude  in  sin,  and  pur- 
sued my  old  course — astonishing  depravity  !  yet  so 
blind  was  [,  that  I  had  not  the  least  apprehension  that 
I  was  entirely  depraved.     O  the  long  suffering  of  God 


LIFE    OF    RAY    rOTTEIt.  '2') 

that  h?  did  not  cut  me  down  as  a  vile  cumberer  of  the 
ground.  I  went  on  for  some  weeks  taking  my  fill 
with  sin,  more  hardened  and  more  easy  than  ever. 

J>'it  the  time  of  my  redemption  drew  nigh,  when 
God  was  about  to  shew  the  power  of  his  all-conquer- 
ing grace,  in  turning  the  heart  of  on#to  himself,  whom 
moral  suasion,  the  use  of  means,  fear  of  hell,  &c.  in 
themselves  considered,  had  entirely  failed  to  do  :  and 
one  who,  notwithstanding  all  the  rows  he  had  made — 
the  horror  of  mind  experienced  on  account  of  fearful 
apprehensions  of  hell,  yet  plainly  manifested  that  he 
should  go  willingly  and  voluntarily  down  to  the  abodes 
of  eternal  despair,  if  his  heart  was  not  made  subject 
to  the  creating  power  and  energies  of  the  Holy  Ghost. 

My  father,  at  this  time,  was  building  a  house  for  a 
neighbouring  farmer,  about  one  mile  from  his  own 
place  of  residence.  I  was  returning  home  one  even- 
ing, and  being  fatigued  and  weary,  I  sat  down  to  reft. 
It  was  a  most  pleasant  and  delightful  evening  in  June, 
the  moon  being  large,  and  shone  almost  as  bright  as 
I  cast  my  eyes  upwards,  being  attracted  by  the 
bear  iity,  and  sublimity  of  the  scene  which  the 

natural  h  presented  to  my  view.     In  a  moment 

of  time  razing  at  the  moon,  1  felt  as  I  never 

did  before.     It  will   be    impossible  for  me  to  find  lan- 

I  8<  i  med  to  look  right 
into    eternity.       It   seemed,    comparatively    speaking, 
like  standing  on  the  uttermost  brink  of  an  awful  prec- 
ipice,   and   looking   off  into   an   unfathomable    ah- 
where  another  hair's  breadth   pi  would  pi 01 

me.      I  had    viewer]  these    things   and   scenes  afar 
and  had   trembled,   and   been    tilled   with   horror  0 
hare  already  observed  :  but  nuic  it  seemed  to  me  at 
the  time  had  in  reality  come.      It  seemed    as    if  I    I      ■ 
then   in  i  and    vraa    standing  before  the  awful 

throne  of  G«»d  —  in  fact,  my  mind  was  there.  I  do  be* 
lieve,  that  my  feel  almost   as  dreadful,  Tot  a 

Fhort  time,  as   those  will  be  of  damned   sinners,  when 
suddenly  the  trump  of  God  shall  sound  and  call  then 
judgment,  and  they   shall  see  the  .Son  of  Man  coming 


L1F1     OF    KAY     POTTER. 

and  seated  upon  the  throne  of  hit  iilory.      I  had  unut- 
terably awful   sensations.     1   do  not  recollect  that  I 

thought,  at  the  first  liew  which    I    had,    a   word  about 

belli  or  thai  I  was  in  danger  of  it.     But  it  was  iiiex- 
isibly  dreadful  to  me,  to  think  of  an  eternal  exist" 

in  heaven — osrrnitv  !  eternity!!  seemed  so  awful 
to  lne,  tjmt  I  could  scarcely  live  with  the  Mew  which  1 
then  had  of  it  ;   indeed  an  eternal  existence  in  heaven 

-  to  me  the  worst  hell  that  could  be  conceived  of. 
I  knew  not  then. that  the  n  ason  of  this  was,  because  my 
heart  was  opposed  to  God's  holy  moral  character,  and 
that  in  older  forme  to  delight  to  dwell  in  a  holv  heav- 
en, I  must  be  changed  in  heart,  or   he  horn  again.      I 

-  totally  ignorant  of  this  in  theory.  J  do  not  re- 
member that  1  had  ever  heard  the  doctrine  of  the  new 
birth  mentioned,  and  knew  no  more  of  it  speculative- 
ly, than  the  uncivilized  savages  or  Bui  mans,  who 
never  heard  of  the  bible  or  the  religion  of  Christ.  Cod 
appeared  to  me  a  tremendously  awful  being,  filling 
eternity — omniscient,  omnipresent,  and  omnipotent  in 
power,  who  sat  upon  the  throne  of  the  universe,  but 
in  whose  character  I  could  see  vo  beauty  at  all.  I 
seemed  to  be  placed  immediately  1  efore  his  throne, 
and  saw  there  was  no  fleeing  from  his  presence,  and 
yet  to  dwell  in  his  presence  was  tome  the  most  tor- 
menting situation  that  could  be  conceived  of.  O  what 
U)\\y  for  unregenerate  sinners  to  <  I|  eel  to  he  happy  in 
eternity.  The  new  Jerusalem  with  the  glory  of  God 
and  the  Lamb  shining  round  about  th<  m,  would  wreck 
their  souls  with  torture  and  horror  to  il  s  very  centre. 
They  would  call  for  rocks  and  mountains,  yea,  even 
hell  itself,  to  fall  on  them  and  hidt  the  in  ire  in  the  face 
of  him  who  sitteth  on  the  throne  of  the  universe. 

This  view  which  1  had  of  the  solemn  realities  of  the 
eternal  world,  produced  corn  sponding  views  of  the 
shortness  of  time,  and  perishable  nature  of  every  thing 
around  me.  My  last  dying  moments  were  made  to 
appear  to  me  as  I  would  not  have  believed  it  possible, 
if  I  had  not  experienced  it.  It  seemed  as  if  all  nature 
was  dying  around  me— the  heavens  and  the  earth  pass- 


LIFE    OF    RAY    POTTER.  27 

.and  the  trump  of  God  announcing  the  dread- 
ful catastrophe.  It  appears  to  me  my  feelings  could 
not  have  been  much  different,  if  tiiese  things  had 
been  actually  transpiring.  I  was  overwhelmed  with 
horror — I  knew  not  where  to  flee — I  could  see  noth- 
ing permanent  or  substantial  on  which  I  could  rest. 
1  hastened  home,  but  the  moment  I  cast  .my  e 
on  my  parents,  brother!  and  sisters,  I  IkuI  such  a  sense 
of  their  mortal,  dying  state,  that  I  could  not  endure 
the  sight  of  them.  Then  did  all  flesh  appear  to  me  as 
grass  indeed.  How  different  were  my  sensations, from 
those  which  I  had  ordinarily  experienced, when  reflect- 
ing on  the  subject  of  death.  Again  I  went  to  work  to 
mend  up  my  garment  of  self-righteousness,  that  1 
might  be  prepared  to  stand  before  the  awful  ba 
God;  for  as  [  before  observed,  I  had  not  the  I 
thought  that  I  must  be  born  again  or  not  enter  into 
the  kingdom  of  heaven.  Accordingly  I  never  expect- 
ed or  sought  for  any  such  thing.  I  could  but  be  solemn, 
for  1  was  filled  with  consternation  continually.     The 

-  in  my  view — the 

l's   trumpet    seemed    always  sounding  in  my 

i!l  evening  I  was  almost  driven 

jht  I  dreamed  of  the    burning   up 

of  tlte  world,  and  the  gathering  of  the  nations  of  the 

earth  before  God  in  judgment. 

I  real    the    bible,    but   it    was  a    sealed    boo 
farther    than    the   threatening*    contained    in    it,  and 
rations    concerning     the   y. 
:  aity,   which  subjects   were   to    impressed  on 
of    Go4«       All    the   while  I 
nber  that  I  had  the  least  doabt  but  v. 
:•■  favour 
1   apprehensions,  that   I   remember,   of  j  ting 

down   to  hell.     Hut  heaven  and  hell  were  ail  altk 

Death  an  1  tl  tjful 

lira.-  of  men  <>r  aug 
When  1  retired  to  bad,  my  last  breath  and  dj 

111  Would  he    brought    SO    near   to    m>  . 

•   my   mmd,  that  a  trembling  would  ft 


28  i  in:    Of    |  w    poi  : 

which  seemed  ready  to  wreck  my  nn 

shake  every  hone  OUt  of  joint.    I  tried  to  pray   to  G( 
hut    I   had    DO  JU8t  view.-  of  the  Only   Wa)  of  rt< 

God  through  a  Redeemer.     In  short9  I  had  do 
view  ing  the  plan  of  salvation  through  ( 

bad  no  one  to  instruct  me.    No  person  during 

i  rer  opened  their  mouth  to  dm  <>n  the  sub 

of  religion.      1    never    knew   any  thing  ahout  a  revi 
of  religion,  nor  did  1   know  of  on  in  tlie 

world,  who  was  a  professor  of  religion.     I  had  heard 
there  were  young  people,  who  bad  lately  i  A  re- 

ligion in  other  parte  of  the  country,  but  none,  within 
the  circle  of  mv  acquaintance.     Tl 
few-  old   people  who    ; 
w  here  I  lived,  1  Ut  I  had  i  o 
course  with  them.     Thus  I  continued  lor  a  numla  I 

-i  hnt  finding  none.     I  sought  it  by 
the  works  of  the  law,  and  i: 

pai'l  thunder  and  more  terrible,  and  the 

tnimg£t  Waxed  louder  and  louder, 
fear  and    quake.     It  was  difficult  forme  to  attend  to 
my  work,  and  was  obliged,  some  part  of  the  time, 
relinquish  it,  and  retire  to  my  bed.    Mrs.  R.  mam/ 
ed  much  concern  forme,  and  w  minister 

medicine,  conceiving  me  physical!)  I.     But  I 

wanted  the  halm  of  Gilead,   and  the-  physician  n 
cares  the  sin-slick  .Mail,  to  administer  to  me  t!.. 
salvation.     1  kej  t  e  iblish  a  i :.. 

of  my  on  n.     I  thought  if  i 
made   a  prqfi  .    it  would   d<>  D 

termined  to  attend  meeting 
.  which  was  then  Rear  at  band,  and  request  Elder 
o  baptise  me.     I  accordingly  repaired  to  the  ro< 
ing-house  on  that  i  nil  of  distress  and  honor  as 

ever.     Death,  judgment  and  eternity  were  constantly 

in  ray    view.     When  the  sen  '  r,   I  intended 

to  make  my  request  known  to  the  minister,  and  accor- 
dingly  walked  np  to   him,  after  be  "t  of  the 
bouse,  hut  could  net   get  a  word   out  of  my    mouth  re- 
ting  the  subject.     Forever  blessed  bt  the  nam* 


LIFE    OF    RAY    POTTER.  29 

that  God  who  watched  over  my  path,  and  led  me  a 
blind  sinner,  by  a  way  that  I  knew  not,  and  preserved 
me  from  ruin.  If  I  had  made  my  request  for  bapti 
and  admission  into  the  church,  I  have  no  doubt  but 
what  I  should  have  been  received,  and  without  a  new- 
heart  too  !  O  how  many  are  probably  ruined  in  this 
wav  !  not  seeking  for  anything  farther,  and  are  utterly 
deceived.  How  careful  ought  churches  and  minister* 
to  be,  in  receiving  members  into  the  church,  for,  is  it 
not  probable,  that  many,  when  alarmed  in  their  sin-, 
put  the  profession  of  religion,  in  the  place  of  sa 
gracCt  supposing  that  if  they  join  a  church  and  attend 
to  the  ordinances  of  the  gospel,  they  shall  be  saved  ? 
I  returned  home  as  bad  as  I  came  ;  heavy  laden  in- 
deed, and  thus  continued  for  some  days.  I  remember 
of  bat  a  very  short  time  (perhaps  about  an  hour)  thai 
my  distress  was  in  the  least  abated,  until  I  found  p.'. 
in  believing,  and  that  was  under  the  preaching  of  a 
minister  who  preached  smooth  things  to  the  people, 
lie   was  not   a  1    open  Universalist.  yet    his  preaching 

calculated  to  lull  impenitent  sinners  to  sleep, 
the  brink  of  hell.      O   my  God,  what  an  account  n 

i  give  in    t  of  eternity.      This   calm  vra« 

but  short  duration.     At  length  the  day  of  deliveran 
came.      I    was  yet    intent   on    baptism,  in  hope  that   i( 
would  relieve  me  of  my  distress,  and  once  more  made 
my  calculations  to   have    it    accomplished.      Elder  S 
preached   in    Johnson,  a!>  nit   two   mi!cs  from  my  fa- 
ther's ;  bat  he  resided  about  live  miles  from  thence.    \ 

1  early  Sabbath  morning  (I  think  it  was 
last  Sabbath  in  July,  1812,)  on  my  journey  toward 

with  him  before  meetii 
on  the  b  ibj  •  it  of  joining  tin'  church  ami  l» 
e  1.     I   arrived  at   his  house,  but  it  seemed  iiu 
form  tin;  my  heart  failed  me,  and  I  pas* 

I  proceed)  rods  and    turned    about,   thinkiii. 

w .mill  positively    call    on  m?  return,  but  again  1  COUIC 

short,  and  my  resolutions  railed  me.     I  continued  on 

slowlj    towards   the    meeting-house,    which  was  a! 
three   miles  distant,  calculating  to   attend    m< 
C2 


'50  LIPK    OF     HAY    POTTKK. 

which  was  appointed  to  eommenee  at  one  o'clock.  O 
the  admirable  goodness  of  God,  who  again  preserved 
me  from   my  own  ways    and  prevented  tnv  ruin.      On 

my  return  I  had  considerable  leisure  lime  for  reflec- 
tion. How  wretched  and  miserable  did  I  then  feel. 
]t  seemed  to  me  as  it'  1  i'ailed  in  every  thing  which  I 
undertook  to  dp,  and  my  own  works  failing  me,  I  had 
nothing  in  all  the  universe  to  depend  on.  I  was  i 
consolate,  and  frequently  Bat  down  by  the  way,  to 
hew  ad  my  wretched  state.  I  could  see  no  beauty  in 
anything  around  me,  tor  the  world  had  lost  its  chan 
all  creation  seemed  dying,  and!  myself  on  the  borders 

it li  nothing  but  horrible  prospects  he! 
mc.     The  hour  appointed  for  meeting  at  length 
rived,  and   I   entered  the  house  of  worship.     J  n« 
can  describe  what  views  1  had  of  the  judgment  seat  of 
Christ,  when  I  cast  my  eyes  up  to  the  pulpit.     I   felt 
like  one   arraigned   before  that  awful  tribunal.     It  so 
happened  that  Elder   8.   exchanged  this  day  with  the 
Rev.  Mr.  W.  of  Scituate.     1  went  into  the  gallery,  sat 
down  and  heard  him    preach.     His  text,  which  1  have 
always   recollected,    was   Phil.   iii.   10,   but   I   do  not 
know  that  I  retained  a  word  of  his  discourse,  or  un- 
derstood ought  that  he  said.     He  waa  a  man  noted  for 
piety  and  practical   godliness,  of  a  venerable  app< 
ance,    being   about   sixty-li\  old,   with   hair 

white  as  snow.     After  preaching  hi  ided  from 

the  pulpit  into  the  aisle,  about  the  same  time  that  1 
found  my  way  there  from  the  gallery.  A  number  of 
old  professors  gathered  around  him  and  entered  into 
conversation.  One  remarked  to  him  that  he  had  al- 
most "  got  through  the  world,"  that  he  soon  would 
finish  his  pilgrimage  on  earth.  He  replied,  ya>,  and 
that  he  did  not  regret  it — that  he  felt  willing  to  die, 
&c.  At  that  moment  my  soul  bote  witness  to  his 
words.  The  grave  looked  to  me  a  delightful  pis 
instead  of  being  clothed  with  gloom,  and  death,  judg- 
ment and  eternity,  lost  all  their  horrible  appearances, 
and  so  far  from  dreading  them,  I  felt  a  desire  to  die, 
and  launch  into  the  eternal  world.     The  poet's  words 


LIFE    OF    RAY    POTTER.  31 

Were  expressive  of  my  feelings  iti  relation  to  the  sub- 
ject of  death — 

"  Ah  !  lovely  appearance  of  death." 

I  raised  my  eyes  and  looked  on  the  minister  who 
had  been  preaching,  together  with  the  hoary-headed 
pilgrims  who  stood  by  him  conversing  on  the  subject  of 
religion,  when  lo  !  I  beheld  in  them  a  beauty  that  I 
never  saw  in  any  beings  before.  They  appeared  to 
me  altogether  different  from  what  Ciiristians  had  done, 
and  I  felt  a  love  for  them  and  an  attachment  to  them, 
which  never  can  be  described  ;  and  this  because  I 
considered  them  to  he  the  children  of  God.  How 
inexpressibly  beautiful  did  the  things  of  God  and  re- 
ligion then  appear  to  me,  while  at  the  same  time  1  felt 
a  peace  of  mind  which  to  me  was  altogether  new. 
All  those  feelings  of  horror  and  consternation  of  mind 
leaving  me,  and  every  wave  of  trouble  which  had  been 
rolling  in  my  bosom  seemed  hushed,  and  an  unuttera- 
bly sweet  peace  of  mind  ensued.  I  gazed  on  th 
new  scenes  and  objects  with  infinite  satisfaction  and 
enjoyment,  and  listened  attentively  to  every  word 
which  flowed  from  the  lipsof  the  £iints  of  God.  They 
tarried  some  tune  in  the  liouse,  conversing  together, 
but  at  length  moved  out,  ami  I  followed,  for  I  felt  con- 
cerning this  company,  as  Ruth  expressed  herself  to 
Naomi  : — u  Entreat  me  not  to  leave  thee  ;  or  to  return 
from  following  after  thee  ;  for  whither  thou  gocst  1 
will  go  :  and  where  thou  lodgest  I  will  lodge;  thy 
people  shall  be  my  people,  and  thy  God  my  God: 
Where  thou  diest  will  I  die,  and  there  will  I  he  buri- 
ed" !  No  one  spake  to  me  until  alter  we  had  left  the 
house,  and  I  lingered  along  in  the  door  yard,  when 
of  the  old  brethren,  (wee  Were  also  natural  bro- 
ther I  me,  and  enquired  it"  1  m  u>lv 
dispoted.  This  was  the  first  time  that  ever  any  mor- 
tal had  addressed  me  on  the  subject  of  religion  per- 
kily, ami  it  pleased  Gud  that  this  first  address 
should  be  made  by  one,  whom  I  had  he  lore  my  seri- 
ousness  ridiculed,   and    had  entertained    my  ungodly 


LIP!   or  ray   POTTttt. 

young companions  by  mimicking  him  ;  for  ho  used  |r» 
endeavour  to  preach,  at  which  indeed  he  made  rnthn 
miserable  work  ;  and  boides,  be  w;i>  perhaps  as  far 
removed  from  natural  beauty,  as  almosl  any  man  liv- 
ing. He  was  however  of  good  character,  and  esteem- 
ed by  the  people  as  a  pious  Christian  Notwithstand- 
ing his  natural  uncouthness  of  manners  and  his  for- 
bidding aspect  as  it  respected  natural  amiable Q< 
when  lie  addressed  me,  I  thought  if  there  wafl 
being  <>n  earth  more  beautiful  than  the  rest,  be  wai 
the  creature.  O  the  ravishing  amiableness  which  I 
beheid  in  his  countenance.  Some  conversation  pass- 
ed, which  I  do  not  recollect,  until  his  brother  uttered 
these  words  :  "  there  is  no  worthiness  in  us — the  wor- 
thiness is  all  in  Christ" — when  at  that  instant  I  had 
gnch  a  glorious  view  or  representation  to  my  mind  of 
the  Lord  Jesus  crucified  for  sinner?,  as  I  cannot  d< 
cribe  ;  at  the  same  time  havinir  views  of  my  own  sin- 
fulness, unworthiness  and  vileness.  My  heart  wen' 
freely  and  willingly  out  to  my  Saviour,  and  I  felt  unit- 
ed to  him  by  a  love  unutterable,  and  beheld  an  all- 
sufficiency  in  him  to  save  my  soul.  O  how  willing  I 
felt  to  trust  myself  in  his  arms,  and  how  free  his  love 
and  mercy  appearecl  to  flow  to  a  ruined  world. 

How  delicious  were  the  words  of  the  saints  of  God 
around  me — some  one  of  them  mentioned  the  ugo 
old  apostles,"  and  it  seemed  to  me  as  if  those  word- 
were  sweeter  to  me  M  than  the  honey  or  honey  comb." 
My  mind  in  a  moment  was  carried  away  to  the  Apos- 
tles, and  I  felt  a  love  to  them,  although  I  had  scarcely 
ever  thought  of  them  before,  which  was  stronger  than 
death.  Every  being  whom  I  considered  as  bearing 
the  moral  image  of  God,  appeared  to  me  trans< 
dantly  beautiful.  I  saw  an  inexpressible  beauty  in 
holiness,  which  ravished  my  very  soul.  All  the  natu- 
ral world  seemed  to  declare  the  glory  of  God,  and 
prai-e  his  holy  name.  One  of  the  professors  who 
stood  by  me  made  a  remark  that  he  would  not  ex- 
change bt*  hope  in  Christ  for  ten  thousand  world*  ; 
and  notwithstanding  I  was  as  consummately  ignorant, 


LiFE    OF    RAY    POTTER.  &J 

as  I  have  before  described,  respecting  the  new  birth, 
the  plan  of  salvation  through  Christ  the  mediator — 
the  interest  in  the  covenant  of  grace,  which  those  pos- 
sess who  truly  believe  in  the  Saviour  ;  yet  I  felt  to 
bear  him  witness,  for  it  seemed  impressed  on  my  mind 
that  I  had  obtained  something  more  valuable  than  all 
perishable  worlds,  but  knew  not  that  1  had  then  ex- 
perienced the  renovating  influence  of  the  Holy  Spirit, 
creating  me  anew  in  Christ  Jesus,  for  I  was  not  i 
in g  for  any  such  thing,  nor  did  the  thought  enter  my 
heart  that  it  was  a  doctrine  of  the  goepeL  1  parted 
from  my  agreeable  company  and  made  my  way  to- 
ward! and  felt  almost  like  living  on  the  wings 
of  faith  over  t lie  pleasant  plain  to  my  father's  h< 
I  remember  one  thought  very  distinctly  that  occurred 
to  my  mind  on  my  way.  It  appeared  to  me  that  I 
could  make  all  my  giddy,  careless  voting  companions, 

things  as  I  saw,  and  could  persuade   them    to    for- 

!  their  sins  and  turn  to  Cod.  It  appeared  to  me 
they  would  all  believe  my  testimony.  I  felt  a  love  to 
ail  mankind,  and  wanted  to  do  them  good.  There 
grow  in  tl  Inch  I  travelled  home,  an  apple  tree, 

which  produced  very  early  fruit,  and  which  was  then 
ripe,  ami  as  I  fell  a  strong  desire  to  do  good,  ami  felt 
ai  if  I  wanted  to  give  something  to  my  young  com- 
panions who  were  deriding  me  for  my  seriousness, 
1  tilled  my  pockets  with  some  of  the  apples,  for 
that  purpose,  for  I  had  no  money.  I  felt  a  be- 
nevolent spirit  and  feeling  towards  ma  ikind,  that 
I  had  been  hitherto  an  utter  stranger  to,  and  this 
my    enemies     too,    if    I    had    any.        Cut    a 

rt  time  after  this  1  begged  of  my  mother 
some  cake  and  wine,  and  rieited  the  poor  bouse  in  <>ur 
town,  where  I  passed  a  considerable  pari  of  the  day 
with  those  m  lio  were  lingering  oat  their  lives  in  poi 

la  short  there  seemed  to  1»<-  a  radical 
change,  wrought  in  me,  my  trouble  of  mind  w 
1  felt  at  peace  with  God,  ami  a  glorious    pence   with- 
in, the  wind  had  blown  but  I  knew  not  from  whence  it 

ic  nor  whither  it   had  sjoii    !     F  >rever  blessed    he 


31  MFF    OF    KAY     POTTS*. 

the  nam  G  "I,  who  was  found  of  one  \\1. 

Jiim  i 

Hi  flections  on  t .  ng 

How  i-  it   possible  for  any  Christian  lo  say  ui 

lerience  teaches  him  'Arminian- 
isni.    It  now  looks  to  me  passing  strange  that  I  should 

r  have  been  entangled  us  I  have  been  with  this  un- 
■eriptural  system,  when  my  own  experience  provt 
to  be  false.     Indeed  I  never  should  have  beeu,  it'  tlie 
true  system  of  salvation,  by  gr<n  I  ad  not   I 

misrepresented  to  me,  as  I  shall   show   in  tk< 
together  with  the  fact,  that  the  remains  of  selfish 
and  pride  in  toy  heart  grew  and  ^eri;  nourished  by 

Dg  i«   1  by  this  doctrine.      Now  let  me  ask  the  r< 
er  it' it  would    not  have  been  perfectly  just  in  God   to 
have  cut  me  oil'  in  my  sins  long  befon  1  was  convi 
«d,  and  sent  ino  down  to  hell.     How  long]  continued 
m  sin  and  rebelled  against  the  government  of  hca\- 
How  many   vows  I   had  broken — how  many  serious 
impressions   I   had  grieved   away.      Now  if  God   bad 
suffered  me  to  have  perished  in  my    sins,    must    I   not 
have    acknowledged    my   condemnation  just  ?   If  not, 
how  would  there  be  any  grace  in  saving  me  ?    Tor  sure- 
ly, if  justice  did  not  condemn  me.  it  must  I  and 
if  the  justice  of  God  saves  me,  my  salvation  cannot  be 

wrote.     This  l  think  is  clear.     Well,    admitting 

God  might  have  justly  and  consistently  with  his  moral 

perfections  and  attributes,  cut  me  down  as  a  cumin 
of  the   ground,    and    poured    cut  his  awful  wrath    and 
indignation  on  me  forever,  for  tl  which  I  f. 

jy  and  voluntarily   committ-  \g\    him,    would   it 

have  altered  the  state  of  >/'//  caset  and  rendered  my 
condemnation  unjust,  if  he  had  for  infinite!;/  wi$€  and 
holy  purposes,  and  to  ai.  ne  valuable  end  m  the 

government  of  the  moral  world,  through  grace  saved 

*  I  wt*h  the  reader  to  read  the  preface,  nnd  learn  my  rtm 
ping  the  terms  Armlniani$m}  Armin 


LIFE    OF    HAY  POTTER.  &S 

another  sinner  as  vile  and  guilty  as  myself?  Let  this 
be  weighed  in  the  reader's  mind.  Would  this,  I  say, 
have  taken  away  my  guilt,  or  rendered  my  condemna- 
tion unjust  ]  I  beg  to  know  how.  Would  it  not  still 
have  remained  true  that  I  had  sinned  freely  and  of 
my  own  accord,  for  a  long  time  against  God  ?  And 
not  only  that,  but  despised  and  refused,  month  after 
month  and  year  after  year,  offered  mercy.  Now  I 
humbly  beg  of  the  reader  not  to  suffer  prejudice  or 
anger,  (for  people  are  frequently  angry  at  the  truth) 
to  prevent  his  attention  to  this  subject  until  he  can 
give  a  satisfactory  answer  in  his  own  mind.  Suppose 
there  are  two  criminal  murderers — both  guilty,  vile 
transgressors,  and  deserve  to  die — the  government 
executes  one,  but  to  answer  a  valuable  purpose  or  end 
to  the  government,  (and  not  out  of  partiality,  or  a  self- 
ish respect  of  persons  to  the  criminal)  the  other  is 
pardoned.  Would  such  a  proceedure  prove  that  the 
one  who  suffered,  suffered  unjustly  ?  Would  it  take 
away  his  sins  ?  Would  it  be  thus  made  to  appear  that 
he  had  not  murdered  ?  Every  person  of  common  sense 
knows  better.  And  are  there  not  such  cases  frequent- 
ly transpiring?  But  when  we  tell  Arminians  that  all 
men  are  guilty  before  God  and  justly  deserve  eternal 
damnation,  on  account  of  sins  which  they  have  freely 
and  voluntarily  committed,  (which  by  the  way  they 
own  to  be  the  truth  thus  far)  and  not  only  that,  but 
that  they  all  with  one  consent,  when  left  to  themselves, 
(sec  Luke  xiv.)  wickedly  reject  the  mercy  of  God 
offered  to  them  in  the  gospel,  and  affirm  also  that  God 
mil  have  a  seed  to  serve  him — that  he  will  give  unto 
his  Son  souls  for  his  hire,  and  as  a  reward  for  his  su)- 
ferinjrs  ;  that  he  shall  see  the  travel  of  his  soul  and  be 
satisfied  in  the  salvation  of  many  sinners,  while  oth- 
ers are  left  to  suffer  what  they  justly  (Irscrve,  (and 
they  cannot  i\vny  it)  they  say  p/e  represent  God  as  a 
partial  heinir,  horribly  unjust,  a  wricked  respecter  of 
persons,  &c.  /say  this  comes  near  to  i»  ruble  blas- 
phemy. If  we  represented  that  all  the  notitt  God 
had  in  view  in  saving  sinners,    was    the    sinner's  own 


'Jo  i  ii  i  POTlYfl. 

person*}  re  *  ouM 

more  colour  of  eondour  in  their  auertions,     In<:< 
nianv  ;:'  talk  initl  write  ai  if  there  could  be 

nothing  wore  in  view,  it!  the  Divine  mind,    in   sai 
then,  than  tlicir  own  individual hapi  in<  si  .Sta- 

tion.    Reader,  art  thou  of  this  description  !    J   bei 
thee  For  a  moment  to  it  thou   ait.     WTe 

v.  orm — vile  wormc  -  in  creati< 

M(i<  r  also  the  character  of  Him  who  tnhal  tit  v  ; 

perfect  in  Ih>1  arftri   in    praises,  b    God  d< 

bonder — the  great  omniscient,  omnipresent  and  i 
UlpOtent  God.      And  do  you  think  tliat  till  will 

the  glory  of  his  own   great    name, 
sd  of  his  intellectual  1  h  subserve 

the  individual  ends  of  our  little  sinful  sell  If 

)ie  saves  us,  it  will  be  fox  the  glory  i  f  his  oiTn  great 
name,  and  for  the  greatest  good   of  tlie    uni- 

And  if  he  condemns  ns.  it  will  be   been 
have  sinned  against  him,  and  jnttty  J.     And 

herein  his  justice  v.  ill  also  be  glorified.    We   ought  to 
beware    how  we  call    tins    unjust   and    wickedly   | 
tial. 

When  I  review  my  otvn  experience  and  thru  of 
others,  and  ask  mySeif  questions  like  the  following, 
it  proves  to   me,    as    I    b<  lore  ,1.   Arm  in 

ism    to    I  (for   they    say     th<  7     turns 

the  point   of  Ms   salt  ation*)    and   J 
Christians  would  do  the  same,  candidly;    thi 
would  he  the  same  with  them   also.      Why  did  I  not 
obtain   religion   one  year   or   one   month   before   1  did 
,;n  it  !  \V;l-  it  because  1    did  not  need  it  th« 

otl'rrcd  to  me  freely! 

Ifo.      WtM  H  becaoae  I   covid  not  have  obtained  it   be- 
fore. *M?   No   swell   thing.      Did   1    grow   any 

l>etter    by    waiting,    or  rather   continuing    to  rebel 

awfully  agatntt   B    good   and   holy   (iod,   so   that  when 
I    did    Obtain    it.    I    was    better    })rej)ared,    (by    nii!>mg 
and  cherishing  the  geed  thing  in  wc)  to   accept   - 
ration  ?    If  so.    th<  n  continuing  in  sin  made  me  more 

*  See  Fletcher.  Whitby  and  otI.< 


LIFE    OF    RAY    POTTER.  3< 

holy  !  !  Besides,  when  I  was  arrested  by  the  power 
of    God    with    that  conviction  which  never  left  me 
until  I  was  born  again,    I    was  pursuing    a    course 
of  ein  and  rebellion  against    God,  with  reneieed  and 
increased  vigour.    The  reason   evidently  was  this  : — 
My  heart  was  fully  set  in  me  to   do    evil.     I  hated 
God,  and  rejected  salvation,    which    was    offered  to 
me  in  the   gospel — and    this,     too,  I  did  freely  and 
voluntarily,  with  all  my  heart.     Well ;  now  the  ques- 
tion occurs — how  came  I  to  turn  to  God    and    be- 
lieve the  gospel  ichen  I  did  ?    Now    the  way  which 
Arminians    evade    this  question,   (which,  if  properly 
and  fairly  answered   would  at   once  overthrow  their 
system)   is   generally  below  the  character  of  fair  rea- 
soning.    They  will  say  I   was   then  icilling  to  accept 
salvation.     This  we   all  admit.     I  have    no  idea  that 
any  person    has    religion  before  he  is  willing.     But 
how    came    I    to    be  willing  then,  or  what  was  the 
urn  of  my  being  more  trilling  then,  than 
I   was  six  m  mths  before  ?   I  ask  the   reader  to  for- 
get   his    own     particular    creed,    prepossessions  and 
prejudices,   and  tell   me  if  this  was  not  the  sole  and 
only  reason,   viz.   God  dealt  differently  with  me  from 
what   he  ever  did  before.     Why     was    it    that  those 
who  were  pricked  in  the  heart  on  the  day  of  Pen- 
tecost obtained  religion   then,  and  not  before  ?  Might 
-they  not  hare  come    before,    if   they    would?    Most 
certainly — for  undoubtedly  Christ  himself  before  his 
crucifixion   personally   preached    to    many    of   them. 
And  was   he  not   as  good  and  as  powerful  a  preacher 
as  Peter  was  !   Sea;  he  spake  as  never  man  sp 
but  they  would  tint  hear  him.    He  worked  miracles — 
but   still   they   would   not   believe.      But   now   what    i« 
the  matter?   Peter,   an  unlearned  and  illiterate  fish- 
erman,   preached    a    few    minutes    and    about  three 
thousand   were   suddenly  converted  to  God,  and  were 
filled    with     faith    and  the    Holy   Ghost.      Now   what 
was  the  cause  of  their  being  willing  to  obey  Christ 
nnwy  under  this  short  discourse  of  Peter,   when 
had  been  resisting  Christ's    own    testimony,  or    per- 
D  ■ 


38  LITE    Off    RAY    roTTtlt. 

■ecuting  him,  Borne  of  them  probably  unto  deaff* 
befon  /  Had  their  hearts  grown  any  better  bv  nail- 
ing the  Son  of  God  to  the  accursed  tre< 

Let  us  compare'  the  experiences  ofGod'i  people  with 
the  Arminian  notion  that  man  turns  the  point  of  h  s 
own  salvation  by  nourishing  and  fostering  that 
grace    in  him,   until  by  his  labours  it  is    raised    to 

n.  holy  flame,  and  lie  becomes  a  good  Christian. 
1  ask  you,  reader,  if  you  are  a  Christian,  to  re- 
view year  own  exercises,  and  see  bow  this  argument 
will  stand.  How  came  you  to  have  a  hope  in  Christ, 
when  thousands  born  under  the  same  dispensation, 
enjoying  the  same  privileges,  reject  salvation,  and 
wilfully   and   constantly   uv^v   their  down   to 

hell  !  Is  it  because  you  were  naturally  any  better 
than  they  '?  This  I  presume  you  will  not  assert. — 
But  if  you  should,  who  made  you  better!  So  this 
will  not  remove  the  difficulty.  AVere  you  wiser,  or 
did  yon  |  i  ss<  ss  stronger  natural  and  intellectual 
p(  wers  than  they  1    This    will   not  be  ur<red  by  you 

a  reason  for  a  moment.  But  you,  that  is,  yourself 
improved  the  grace  given   you  better  than  they  did: 

you  have  tinned  the  point  of  your  own  salvation. 
This  perhaps  you  will  give  me  tor  an  answer. — 
Well  ;  in  what  did  the  good  improvement  of  yours 
consist,  which  so  much  exceeded  theirs  1  In  the  ex- 
ercise1 of  a  better  memory  or  judgment  than  theirs? 
You  will  answer,  No.  It  must  consist  then  in  a 
heart  exercise.  "Well,  was  there  some  little  spot  in 
your  heart  (to  use  a  metaphorical  expression)  ab- 
stract from  the  grace  of  God,  where  the  grace  of  God, 
or  the  Holy  Spirit,  when  it  was  given  to  you,  found  a 
ready  reception  and  a  quiet  resting  place,  and  so  was 
"  nourished  and  cherished"  and  improved  1  If  so,  you 
certainly  had  so?nc  goodness  or  holiness  before  you  had 
the  grace  of  God  imparted  to  you  ! ! !  And  if  so,  did 
not  your  fellow  sinner  have  the  same?  And  if  lie 
did  possess  the  same,  why  did  not  the  grace  of 
God  find  that  good  spot  in  his  heart?  And  why 
did  not  he  nourish  it  and  improve  it  as  well  as  you  ? 


LIFE    Or    RAY  POTTER.  39 

But  you  say,  perhaps,  you  abhor  such  a  thought  : 
you  nevTer  had  any  goodness  in  you,  until  it  was 
produced  in  you  or  imparted  to  you  by  the  Holy 
Spirit  Well;  did  not  your  fellow  sinner  have  tin* 
.same  imparted  to  him,  and  why  did  not  the  same 
consequences  ensue,  and  he  become  a  Christian  ? 
Was  it  because  the  bad  part  of  you  made  a  better 
improvement  of  the  grace  of  God,  than  the  bad  part 
&f  kirn!!!  Perhaps  you  will  say  you  have  done 
nothing  of  yourself;  but  all  which  you  have  done 
has  been  done  by  the  assistance  of  divine  grace. — 
This  is  well  enough,  if  rightly  understood.  But  I 
desire  to  know  if  you  ever  look  into  this  subject  ? 
What  do  you  mean  by  the  assistance  which  you  have 
from  God  ?  Do  you  mean  that  God  assists  you  like 
one  person  assisting  another  in  performing  a  piece  of 
labour — you  do  a  part  and  God  does  the  rest  ?  Or  like 
one  person  trying  to  raise  a  certain  weight  from 
ground.  He  can  raise  it  all,  saving  a  few  pounds ; 
ie  one  assists  him,  and  they  two  together  raise  the 
freight.  8  >  you  carry  part  of  the  burden,  and  I 
takes  the  rest.  If  go,  he  must  exercise  a  power  short 
of  omnipotent  power.  And  docs  God  ever  exert  any 
power  short  of  omnipotent  power  ?  It  would  be  well 
to  consider  this  before  we  make  assertions.  Or  do  you 
.'l  that  God  pours  his  grace  in  among  your  un- 
itified  affections,  and  so  reduces  them  down,  like 
pouring  water  in  among  ardent  spirits,  thus  adulterat- 
ing them  ?  Is  this  your  idea  of  the  grace  of  God  as- 
sisting you  1  Then  I  would  ask  what  state  are  your 
affections  or  heart  in  at  this  time  before  you  exj 

\  religion  1  According  to  this  idea,  they  arc  nei- 
ther good  u>r  bad,  holy  nor  unholy  :  you  neither  low 
( to  I  nor  bate  him  ;   you  neither  fin  nor  let  it  alone 

o  what  a  system — rarely  men  of  sense,  would  never 

have  embraced  it.  if  they   had  looked  at  it-  absui 

lies — had  they  not  hated    the  bible    doctrine    that 

-  lie  wholly  at  the  discretion  of  God,  whether  to 
save  them  or  not — thai  be  has  ■  perfect  rights 

gn   of  the  universe,  to    do  either;  and   that  if  I 


40  Mi-;.    Off    I  \*     POTTKV* 

-  n'Ivc    any.  a    will  be  of  his  WUTt  mercy  and  g\ 
alone,  without  any  irorkl  of  righteoui  lie  crea- 

ture mingled  therewith. 

The  plain  tiutli  is,  men  before  n 
tirely  corrupt  in  heart,  opp<  not 

the  least    particle  of  holiness  in  them.     G  Jnly 

rith  than   and  calls  upon  them  to  repenl  : — 
"  Behold  I  stand  at  the  door  and  knock."     Hut  boli- 
pirit  of  God,  is  no  more  in  the 
I  before  regeneration,  than  the  man  it 
the  bouse  while  the  door  is  shul  and  he  stands  without 
knocking.      Sinners    are    not   like  the  inanimate  crea- 
tion,   neither — they   aic    not  like  stocks  and 
They  are  as  active  as   saints — but    all    their  action   is 
Inst  God.     They  freely  and  voluntarily  oppose 
■  rnment  with  all  their  hearts,  continually,  ami  as 
to  accept  Balvation  on  the  humiliati 
spel.      And   this   every   one   of    th< 
without  a  simile  exception,   will  continue  to  do  un- 
til forever  lost,  if  God  does   not    interpose  with 
almighty  power  and  all  conquering  grace,  and  change 
their  hearts,  and  cause  them   to   be  witting  to  be  fl 
ed  in  his  own   appointed  way.     This  is  the  true  state 
of  the  case — it  is  agreeably  with  the  experience  of 
all   truly  converted   souls,   and  abundantly  tea 
by  scripture.     This  is  the  only  plan  that  in 
ration   of  those    who   arc   saved   entirely   i 
and   the   condemnation   of  those   who   a;  resl 

on  their  own   heads.      Foi    as    ]  the 

Arminian  sentiment  puts  the   turning  point    d'  sal- 
ion   with     the    creature;     and    this    turning    ]< 
must  be  abstract  or  independently  of  the  grace  of  God; 
for  observe,  the  creature  himself  improve 
communicated  to  him,  they  say.*    and    so    n. 

fttion  certain.      So  that  he  of  him<clf  differs   from 

another,  and  of  course  the  reason  why  he  is  saved  is, 

tuse  he  has  worked  a  work  that  some  of  his  fellow 

Sinners,  who   were  just   as   good  as  himself,   have   not 

•Sec  Fletcher,   as  transcribed  in  the   Free  Will  Bnr>tist  Maga- 
ziuc. 


LIFE    Or    RAY    POTTER.  41 

worke  J  ;  and  I  ask  the  candid  reader  if  this  is  not  main- 
taining salvation    to   be    of  our  work  1    I    should   be 
as  willing  to    preach   salvation  by  works,  as  salvation 
by  a  work.     Now  ice   affirm,  that  if  a  man  shall  keep 
the  law,   he   shall   live — but   we    cannot  find  the  man. 
We  also  affirm  that  sinners  ought  to  love    God  ;  they 
ought  to  repent  without  delay,  it  is  their  duty,  and  they 
may  if  they  will. — But  we  affirm  they  will  not — so  we 
say  the  turning  point  of  salvation  lies  with  God.    And 
this,   as   I   before    observed,   is    not   only  agreeable  tb 
scripture,    and  the  experience  of  the   saints,  but  with 
the  prayers  of  Arminians  themselves.      I  never   heard 
any  who  were  spiritual  pray,  but  what  they  prayed  in 
this  very  stiain,  and  bore   witness  to   this  doctrine. — 
They  pray  to  God  to  change    the  hearts  of  sinners — 
to  arrest  them  by  his  mighty  power,  and  to  cause  them 
to  submit — to  bring  them  down,  and  that  too  this 
merit;  and  call  for  the  power   of  God  to  be  displayed 
in   killing  and  making  alive,  in   slaying  sinners  and 
creating  them  anew  in  Christ  Jesus ;   and  after  all,  if 
any  one    uses  the  very  same  ideas  in  argument  with 
them,  as  they  express  in  prayer  to  God,   they  think  it 
horrible,  and   presume  to  confound  him   without  cere- 
mony, by  calling  him  a  Calvinist  !   But  let  us  examine 
God's  word,  and  review   our  experiences  in  the  deal- 
ings of  God  with  our  souls,  and  embrace  truth,   let   it 
be  called  by  what  name  it   will.     Perhaps  the  reader, 
if  he   be  an  Arminian,  will  come  forward  with  decla- 
mation that  this  makes  God  a  partial  being,  in   repre- 
senting him  as  dealing  differently  with  men.     I  beg  of 
him  not  to  be  forward  in  digging  this  pit,   lest  he  fall 
into  it  himself.     I  do  not  purpose  to  attend  to  this  ob- 
jection here,  but    will  refer  the  reader  to  Chapter    l\. 
where  I  conceive  it  to  he  fully  answered,  and  where,  1 
trust,   it    will  appear  beyond  controversy,    that    if  thi* 
system  of  religion  makes  God  a  partial  being,  Arniin- 
ianism  does  the  same  ;  so  that    if  we  throw  away  out 
on  this  account,  we  must  the  other. 

2.   In  reflecting  on  my  experience  at  the  time   jyel 
alluded  to,  I  have  satisfactory  and  good  evidence,  i! 

Da 


flS  Lift    OF    R  \Y 

I  experienced  a  real  change  of  heart*  It  was  tl 
which  I  tl i tl  not  expect  or  look  for  ;  for,  &j  I  bare  be- 
fore >aid,  I  did  not  know  any  thing  about  the  new  birth 
in  theory.  So  thai  this  marvellous  change  was  wrong 
in  me  unexpectedly — and  1  am  confident  that  I  did  not 
it.  If  I  had  been  theoretically  ortho- 
dox, and  had  been  looking  for  the   E  m  of  my 

through  Christ,  or  the  new  birth,  there  would 
have  been  more  probability  of  my  haying  been  imposed 
upon  by  the  enemy  of  all  righteousness,  in  working 
on  my  imagination,  and  in  my  thinking  that  the  thing 
had  really  taken  place,  which  I  ight  for. 

did  I  imagine  that  I  heard  any  audible  voiee,  like 
the  voice  of  a  person  speaking  to  me.  and  telling  me 
my  MD-  were  forgiven.  But  I  first  r 
change  in  my  affections,  which  I  have  related — ami 
how  beautiful  did  God's  character  then  look  to  me, 
for  the  first  time,  and  how  1  loved  his  children!  I 
was  then  led  out  in  my  mind  as  I  have  stated,  to  behold 
Jesus  Christ  i  xhibited  in  the  gospel.     I  did 

notjirst  believe  on  Jesus  Christ,  and  have  my  sins  for- 

u — and  then  love  God  /  e  had  forgiven  my 

sins,  and  I  expected  he  would  save  me.  2\o:  if  this 
be  the  way  that  G  I  am  still  without 

hope,  lint  I  first  experienced  this  great  and  glorious 
change,  whereby  I  loved  God  ;  and  1  then  acted  faith 
on  the  atonement,  and  saw  the  way  of  salvation 
through  Christ 

\  am  led,  in  reviewing  my  experience, 
to  fall  in  with  Mr.  Fuller,  in  hi>  views  of  saving  faith 
— that  it  is  a  holy  exercise,  and  have  read  him  with 
great  satisfaction  on  this  subject,  as  I  have  also  Dr. 
Bellamy,  than  whom,  no  writer  has,  perhaps,  more 
successfully  shewn  the  dangers  of  that  system,  which 
in  substance  amounts  to  this  :  "  that  a  mans  sins  arc 
forgiven  him,  if  he  really  bil'uvi  <  thry  arc,  or  if  he  fully 
believes  that  Christ  died  for  him  in  particular.''  Now 
we  may  beliove  many  things  to  be  true,  which  are 
false,  and  it  is  to  be  feared  that  many  in  the  great  day 
will  find  that  they  have  believed  a  lie,  in  thinking  their 


LIFE    OF    RAY    POTTER.  43 

sins  were  forgiven.  To  say  a  person's  sins  are  for- 
given, before  he  loves  God,  is  to  say  that  he  may  be 
saved  without  love  to  God — for  what  will  condemn  a 
person  when  his  sins  are  all  forgiven  ?  And  it  also  im- 
plies that  we  may  have  saving,  justifying  faith  in  Jesus 
Christ,  without  one  particle  of  true  love  to  God  or  the 
Divine  law  ;  and  how  does  this  agree  with  the  scripture 
account  of  saving  faith  ?  The  bible  says  that  "  faith 
works  by  love  ;"  and  that  "  faith  without  works  is 
dead."  Repentance  is  before  forgiveness,  and  true 
repentance,  that  is,  a  godly  sorrow  for  sin,  implies  love 
to  the  Divine  law.  A  person  may  have,  and  perhaps 
all  sinners  do  have,  at  times,  what  is  sometimes  term- 
ed, a  UgQ  nice,  without  true  love  to  the  Divine 
law — Judas,  no  doubt,  had  it — but  this  is  not  the  re- 
pentance "  unto  life,  that  needeth  not  mtedof.^ 
Let  us  be  sure  that  we  have  a  godly  sorrow  for  sin. — 
It  is  the  duty  of  all  men  this  moment,  to  love  God, 
consequently  their  duty  to  unfeiirnedly  repent,  for 
having  tr  d  the  law — and  it  is  their  duty  thus 
to  believe  on  the  Son  that  they  may  have  lite.  But  let 
them   not,   (to  use  a   vulgar  ex] 

11  pr<  end  f<>n-.  lieve  that  God 

forgives  their  sins  while  they  hate  hitn.#nd  then  after 
they  think  he  has  forgiven  them,  shift  ground,  and 
love  him  merely  because  he  has   paid  aitlon  to 

them  !  ! 


CHAPTER  III. 

Public  profession   of   religion — Misconstruction  oj 
subject  of  bearing   the   cross — Lukeicarmness  in  R 
gion — \\<i     taught  tin  Jbrminian  system  of  theology, 
fyc.  Sfc. 

My  love  for  God's  people  now  \m  lined  me  to  their 
company.  I  had  of  choice  rather  be  a  door  keeper  in 
the  house  of  the  Lord  than  to  dwell  in  the  tents  of 
wickedness  and  sin.     I  felt   a  desire    to    be    baptized 


Ai  LIFT     or    RAY     POTTF.R. 

and  make  a  public  profession  of  religion,  because 
wisdom's  ways  irere  pleasant.  I  bad  no  idea  ut  that 
time  of  the  numerous  different   denominations  in   the 

world,  nor    of   the  Conflicting  sentiments  on  theology, 

which  existed  among  the  professed  people  of  God.  J 
do  indeed  recollect  of  hearing  something  Baid  respect- 
ing the  Six  Principle  and  the  Fire  Principle  Baptists, 
but  I  had  no  conception  of  the  difference,  or  in  what 
it  consisted.  It  will  he  hardly  possible  for  the  reader 
to  imagine  my  ignorance  on  these  topics  at  the 
time  of  my  conversion.  The  Six  Principle  Baptists 
were  the  only  professors  with  whom  I  was  acquainted, 
BS  I  have  before  hinted,  and  of  those  there  were  but 
very  few  in  the  region  where  1  resided,  who  were  also 
in  appearance  very  low  in  religion.  One  of  their 
preachers  preached  one  sermon  in  a  month,  in  the 
neighbourhood,  or  to  speak,  perhaps,  as  properly,  re- 
peated the  same  thing  over  so  often  ;  for  although  he 
appeared  to  be  an  honest,  well-minded  man,  yet  his 
talents  were  below  mediocrity,  naturally,  besides 
which  he  was  confined  all  the  week  working  at  the 
shoemaker's  trade,  which  naturally  occasioned  a  same- 
ness in  his  discourses.  I  put,  at  this  time,  almost  un- 
limited confidence  in  professors  of  religion,  and  par- 
ticularly ministers,  and  supposed  that  whatever  they 
asserted  must  be  correct.  As  I  desired  to  make  a 
profession  of  religion,  I  applied  to  the  church  nearest 
tome,  which  was  that  of  the  Six  Principle  Baptists, in 
Johnson,  under  the  care  of  Elder  S.  I  knew  not  what 
would  be  required  of  me,  in  order  to  become  a  mem- 
ber, for  as  for  relating  experiences,  I  never  had  even 
heard  of  the  thing,  nor  did  I  know  what  appellation 
to  give  to  my  own  exercises,  and  knew  not  speculatively 
that  there  was  such  a  doctrine  in  the  bible  as  a  change 
of  heart ;  so  that  when  I  was  asked  a  few  days  after  I 
had  experienced  religion,  how  long  it  was  since  I  met 
with  a  change,  I  answered  about  two  mouths,  alluding 
to  the  time  I  was  first  awakened.  When,  however,  a 
few  weeks  after  I  was  baptized,  I  heard  an  experience 
related,  and  a  Christian  describing  the  work  of  grace 


LIFE    OF    RAY    POTTER.  45 

On  the  heart,  my  mind  in  a  moment  was  carried  back 
to  the  time  and  place  where  I  experienced  the  game 
exercises,  and  then  I  knew  what  was  meant  by  a  reli- 
gious experience,  or  a  change  of  heart,  and  felt  assur- 
ed that  I  had  experienced  it  myself.  When  I  was  in- 
formed by  the  minister,  in  covenant  met  it  if 
I  wished  to  join  the  church  there  was  liberty  for  me  to 
speak,  I  arose,  but  did  not  say  one  word.  After  stand- 
ing mute  a  few  moments  I  was  asked  a  t^w  questions, 
the  import  of  which  I  do  not  remember,  but  I  g 
some  kind  of  an  answer,  and  was  without  hesitation 
admitted  as  a  member  of  the  church,  and  went  for- 
ward the  next  day,  (which  I  think  was  the  1st  Sab- 
bath in  August,  1813,)  in  the  ordinance  of  Baptism, 
received  the  imposition  of  hands,  and  partook  of  the 
Lord's  supper.  The  imposition  of  hands  on  private 
members  of  the  church  is  tenaciously  heid  to  by  Six 
Principle  Baptists,  as  an  ordinance  oi  the  gospel.  The 
j  east/  manner  in  which  1  was  ^received  into  the 
church  has  since  given  me  reason  to  !  at  I 
i!d  as  readily  have  been  receiv  |  tpe- 
rien< 

myi  thing  but  the  watchful  c 

and  merciful  God  prevented  roe*  I  low  many  are  there 
within  tli  f  the  visible  churcbei  in  chri 

who  have  not  got  the  i  ,ent  on  \     O  \. 

dangerous.     S  -  are  generally  fata 

They  please  themselves  with  the  idea  that   they  b< 
got  religion,  and  are  consequently  deaf  to  the  threat- 
euin  _  !'s    law.      If  1  maintain 

their  internal   walk   and    pr 

how-  soon  will  they  lie  ir  from  the  month  of  Christ,  H  I 
never  knew  you."     But   frequently, 

be!,    return  like    ;'-  mi,  and    I 

I 
had  now   ju>t    p.i 

married  August  the  IGtb,  the  next  Sabbath  following 
the  one  on  which  I  was  baptized.    1  frit  a  >:.  <»i«r  d-  - 
to  speak  to  the   people,  and  ray  tmpaniona   in 

particular,  to  try  to  persuade  them  to  tire  fi  p  rath 


i.i  r  r  i     POTTER. 

I  bad  heard  at  that  tine 

eno  .\  hich  the   ]  »< - < » j »1 « - 

pririlege  to  improre  th  in  exhortation,  praj 

«\    .  but  i  that  if  I  &  til  I  must  preach. 

e  out  an  appointment  that  I   would 
<ni  nir,  the  week  after  I  m  as  ba] 
to  tell,  I  was  approbated    run!    encour- 
in  this,  by   tl  around  me.     This  be- 

ing an  exl  try  circumstance,  the  people 

in  crowds  to  the  meeting-!  .   rel 

I  have  no  recollection  of  what    !  >nly 

of  warning  them  to  beware  of  too  much  beat   and 

in  their  political  contentions.     I  wai 
poor  ignorant  boy,  having  never    read   but  B  very   Ut- 
ile in  the  bible,  and   had    no  di 

speculative///,  of  the  doctrine  it  contained.  1  had  the 
work  of  God,  to  be  sure,  on  my  soul,  but  what  to  fe- 
nominatc  it,  of  how  to  expr<  If  on    one   single 

point  of  scripture  truth,  I  knew  no  more,  perhaps, 
than  _•'    or  Burman,   who  should  rted 

where  the  bible  never  had  been  -  the   preach- 

ing of  the  gospel  never  had  been  heard.  Notwithstand- 
ing tins,  1  felt  strongly  impressed  with  the  idea,  that  I 
must  preach  the  gospel.  I  made  another  appointment 
the  Sabbath  following,  and  attended,  whi  I  my 

preaching  for  the  present.  I  have  often  lamented  that  I 
bad  not  had  proper  instruction  at  that  time  to  have  im- 
red  my  gift,  in  conference  m  <    should 

e  been  opportunity,  instead  of  attempting  to 
preach  :  1  might  have  kept  along  and  grown  in  the 
improvement  of  my  gift,  and  not  have  clo»  d  my  lips 
m  silence  as  I  did,  for  more  than  thl  -   follow- 

ing.    But  it  was  too  much  a  fashion  with  the  order  of 

people  with  whom  I  had  connected  myself,  to  make 
preachers  of  almost  all  who  opened  their  months  in 
public,  although  they  possessed  nothing  but  exhorta- 
tion gifts.  This  is  a  sad  mistake.  It  i>  the  means  of 
putting  many  a  one  into  the  pulpit  as  expounders  6( 
the  word,  whom    God    never    called  and    who 

hare  nothing  but  a  gift   of  exhortation.     And    on   the 


JJFE    Of    RAT    TOTTER.  4t 

other  hand,  it  is  the  means  of  many  keeping  silence 
who  should  at  proper  times  give  a  word  of  exhortation  : 
for  having  felt  it  a  duty  to  speak,  and  feeling  incom- 
petent to  preach,  they  say  nothing  at  all.  This  was 
the  case  with  me,  for  after  having  attended  two  meet- 
ings, and  attempting  to  preach,  1  hecame  discouraged, 
in  this  course,  and  never  opened  my  mouth  in  public 
on  the  subject  of  religion  for  more  than  three  years  af- 
terwards, as  I  have  before  hinted.  To  my  shame  be 
it  spoken,  I  did  not  even  pray  in  my  family.  Satan 
about  this  time  obtained  a  strange  advantage  over  me 
in  another  way,  which  tended  more  stiil  to  discourage 
me.  Some  one  handed  me  a  book  entitled  *;  No  Cross 
no  Crown  ;"  written,  if  my  memory  serves  me,  by 
William  Penn.  I  know  not  but  the  book  is  well 
enough,  although  I  do  not  now  recollect  much  about 
the  contents,  !  at  at  any  rate  either  through  my  mis- 
understanding, or  some  faults  in  the  u  'f,    Satan 

le  it  a  means  of  great  injury  to  me.  The  infer- 
ence which  I  drew  from  it  was,  that  I  must  cross  my- 
self in  every  thini:  which  I  had  a  desire  to    do,  without 

Ling  any  distinction  between  holy  ami  unholy 
desires,  or  between  that  which  the  law  of  God  forbid 
or  required.  Accordingly  1  had  to  take  up  my  cross 
and  deny  myself,   and    not    attend    meeting   the    next 

bath,  for  my  heart  had  been  much  set  upon  it  and 
I  had  a  Btrong desire  to  attend,  but  my  book  said  M  No 
wn.*?  and  a*  I  did  not  feel  willing  to  lose 
vnj  crown,  I  took  up  my  cross  and  went  into  the 
woods  on  Sabbath,  and  there  remained  all  day  !  !  I 
felt  lamentably  bad.      But    I   thought    the  was 

that  1    did    not    faithfully    b«  ar    tin-    cross.      My    book 

said,   i;  No  Cross  no  (  rown/1  bo  I  thought  I  must 
every  thing  which  I  did  not  icant  to  da.     Accordingly, 
although  1  did  not  \\  ant  to  leave  the 
down  in  the  sun,  yet  I  must  <!<>  it,  for  my    book   said, 
1  no  Crown."     Thui  tin*  Devil  tempted  me 

in  the  Wilderness;  and  here  1  continued  all  day 
scorching  in  the  sun,  bearing  the  cross  as  I  verily 
thought,  in  hopes  of  obtaining  the  crown.     As  night 


49  LIFE    OP    RAY    POTTER.*  * 

crime  on  I  felt  most  miserably.     I  desired  to  return 
home — but  tins  would  not  l>e  bearing  the  cross.     I 
must  therefore  continue  there   all   night     Somehow 
6r  other  I  obtained  mitigation,  so  far  as  to  start  for 
home.     (I    suppose    1   abrogated   tin*   severity   of  the 
58.)     Hut  i  had  not  gone   far  before  1  thought    1 
must  turn  about  and  ffo  back,  inasmuch  as  this   would 
be  the  most  disagreeable  thing  to  me   almost    imagin- 
able; and  1  drew    the  inference  from  the  book,  that  1 
must  not  do  one  thing  which   was  Agreeable,  but  the 
cross  consisted  in  doing  every   thing  which    was  di<- 
Ogreeable*      So  I  turned  and    run    back,    until  by  EH  DM 
means  or  other  I  obtained   respite,  go    as   again  to  re- 
turn   towards   home  :   but  I  had  not    proceeded  but    a 
short  distance  before  the  Devil  gave  me  orders  to  again 
wheel  about  and  make  my   way  once  more   into  the 
woods,  and  in  this  wa)    he  kept  me  pacing  back  and 
forth  perhaps  twenty  times    before   I    got  so  far  extri- 
cated   as    to    get   home — and    I   think     then    the  only 
means  whereby  1  obtaii  ed  freedom  from  th< 
tarrying  in  the   woods   all    night,   was   by   taking  up 
another,  almost  as  disagreeable  ;  which  was  to  appear 
at  the  residence  of  my  wife,  whom   1  had  just  married, 
and  where   I  expected   to  meet  some  of  her  relatives 
from  a  distance,  whom  I    had    I  en,  clad  in  my 

shabby  working  apparel,  with  no  handkerchief  around 
my  neck,  with  the  addition  also  of  turning  my  shirt 
collar  under,  so  far  out  of  sight  that  I  appeared  rather 
as  if  I  had  no  shirt  on  at  all  !  This  was  disagreeable 
to  me,  but  my  book  safd,  "  No  Cross  no  CroWn,'1  and 
I  therefore  concluded  to  bear  it.  This  eircumstance 
may  appeal1  to  some  too  unutterably  foolish  to  relate, 
but  it  is  for  this  very  fmrpdsi  that  1  here  mention  it — to 
shew  what  consummate  fools  the  Devil  sometime* 
makes  of  young  converts.  I  was  at  the  same  time  that 
this  happened,  sincere,  and  would  not  for  the  world  have 
clone  any  thing  offensive  to  God  ;  hut  as  I  have  before 
observed,  I  was  ignorant,  and  altogether  unacquain- 
ted with  Satan's  devices,  so  that  lie  easily  obtained 
thi*  advantage  over  me,  in   my  tender  state  of  inex- 


LIFE    OF    RAY    POTTER.  49 

perience  in  the  Christian  warfare.  I  bad  not  learned 
to  try  the  spirits  by  the  unerring  word  of  God.  Not- 
withstanding this  course,  which  the  Devil  led  me  on 
this  day,  appears  so  foolish,  yet  I  believe  it  to  be  of 
the  very  same  nature  with  all  religious  enthusiasm  or 
fanaticism.  What  is  the  Shaker  delusion  but  this  ? — 
Although  some  of  it  may  appear  at  first  view  more 
plausible  ;  yet  search  it  to  the  bottom  and  it  is  the 
same  thing.  And  so  with  all  fanatics,  who  have  ever 
appeared  on  the  stage.  God  overruled  this  day  final- 
ly, to  his  own  glory  and  my  good  ;  for,  notwithstand- 
ing I  did  not  then  sec  through  the  delusion,  yet  some 
years  after,  when  Douglass  Farnum  and  his  follow- 
ers began  their  course  of  running  round  the  chimney 
of  the  house,  perhaps  three  hours  on  a  stretch — crawl- 
ing on  the  floor — sitting  down  under  the  table,  like 
dogs,  and  numberless  other  bodily  exercises  and  m< 
ments,  not  only  disgraceful  to  them  as  men  and  wo- 
men, but  abominably  so  as  professors  of  the  Christian 
religion,  I  was  prepared  to  reject  it  as  a  delusion  of 
the  Devil.  This  Farnum  was  a  preacher  of  what  is 
termed  the  Christian  connexion,  and  tor  a  while  seem- 
ed successful  as  an  instrument  of  a  great  revival  of  re- 
ligion. 

We  cannot  be  too  careful  to  try  all  our  impres 
and  exercises  by  the  word  of  God.  After  this  Sab- 
bath which  I  spent  in  bearing  the  cross  in  the  manner 
aforesaid,  1  grew  more  discouraged  in  endeavouring 
to  attend  any  religious  duty.  No  doubt  but  this  N 
one  grand  design  of  the  enemy  in  thus  leading  me  on 
a  wrong  track,  worrying  me,  and  bo  tempting  me  t.. 
believe  there  was  no  enjoyment,  in  bearing  the  cross  of 
Christ.  How  many  does  he  thus  deceive,  win'--  hearts 

have  never  been  changed*    They  are  alarmed  through 

fear  of  eternal  punishment,  and  feci  willing  t§  do  i 
thing  to  escape  it,  and  thai  In*  sejs  them  at  work  at 
did  me;  until  they  are  satisfied  there  is  noh$lp  or  comfort 
in  such  exercises,  and  finally  reject  them  as  delusions, 

and  with  them  the  wh<»lr  of  religion  also.     Hut  tha 
be  to  God,  who,  with  every  temptation  which  hi*  chil* 
E 


50 


LIFE    OP    RAY    TOTTER, 


drm  meet  with,  be  also  makf  s  n  way  for  their  escape. 
As  I  grew  discourage  d,  I  ioob  I  ••  pun  to  partake  of  th< 

spirit  of  the  world,  aod  to  settle  down  jn  kike*  armness. 
1  was  young  and  just  married,  and  soon  eoneeived  the 
idea  of  obtaining  something  of  this  world's  goods,  lor 
comfort  M  when  a  rainy  day  should  come,''  or  old  age 
should  creep  on,   cVe.     About  this  time    the    bretl. 

in  to  doctrinate  im  .  I  was  warned  to  beware  of 
Calvinism  as  a  i%  In/dra-hcadid  staffer,*1  which,  if  he 
got  his  iron  grasp  once  hold  on  me,  would  prove  my 
ruin.  As  they  had  no  writings  of  their  own  denomin- 
ation on  doctrinal  subjects,  1  was  supplied  with  hooka 
written  by  the  Methodists.  Calvinism  was  represen- 
ted to  me  as  being  made  up  of  sentiments  like  the  fol- 
lowing : — 

That  God  was  the  sinful  author  of  moral  evil  or 
sin.  That  men  were  bound,  by  irresistible  decrees  of 
fatality,  to  do  just  as  they  did,  although  they  might  be 
ever  so  trilling  to  do  different] j.  That  the  atonement 
was  limited  to  apart  of  mankind.  That  God  chained 
mankind,  by  his  decrees  ;  like  a  person's  being  chain- 
ed to  a  post  or  tree,  and  then  commanded  them  to 
come  to  him  ;  and  because  they  did  not  come,  con- 
demned them  for  it  to  hell.  That  a  part  of  mankind 
could  not  come  to  Christ,  although  ev  illing    to 

come.  That  a  part  must  come,  although  ever  so  tm- 
williug,  and  be  compelled  to  go  to  heaven  like  a  man 
dragged  to  prison,  with  his  legs  tied,  contrary  to  his 
wishes.  That  those  who  were  once  converted  must 
go  to  heaven,  let  them  do  as  they  would  afterwards — 
and  finally,  that  it  made  no  difference  what  a  person 
did  after  he  was  once  converted,  lie  must  be  saved, 
although  he  should  live  in  sin  all  Ids  days,  and  should 
not  endure  to  the  end  ?  Horrible  picture  thought  I  ; 
and  so  it  really  was.  I  was  not  told  that  there  w  as 
any  difference  in  the  opinions  of  those  who  were  dc- 
nomtnafrt/Calvinists,  but  that  the  above  constituted  the 
main  pillars  of  the  system;  of  all  who  were  ranked  un- 
der that  head.  This  to  be  sure  was  dreadful  hen 
I  knao  that  God  was  holy,  and  could  not  be  the  sinful 


UfE    OF    RAY    POTTER.  51 

author  of  moral  evil.  I  kneic  that  man  was  a  free 
moral  agent,  and  that  no  decree  of  God  hindered  him 
from  acting  as  he  chose  to  act.  I  knew  that  the  atone- 
ment was  amply  sufficient  to  save  the  wThole  world  ; 
for  the  scripture  was  full  on  this  point,  and  all  were 
invited  to  come  to  Christ  and  be  saved;  and  that  if 
any  were  not  saved,  w  ho  lived  under  the  gospel,  it 
was  because  they  obstinately  rejected  offered  mercy.  I 
knew  also  that  the  scripture  declaration  was,  that  those 
alone  who  endured  to  the  end,  should  be  saved,  and 
that  the  promise  was  to  none  else.  These  ideas  were 
clear  in  my  mind  as  they  now  are  ;  and  as  they  told  me 
these  were  Arminian  ideas,  I  thought  to  be  sure  that 
Arminianism  was  a  bible  doctrine,  (and  so  far  it  is,) 
and  received  it  implicitly.  They  never  told  me  that 
there  were  tens  of  thousands  of  Christians  who 
were  denominated  Calvinists,  that  held  to  all  these 
points  as  positively  as  Arminians  did.  That  however, 
there  were  some  who  were  so  called,  that  believed  in 
a  particular  atonement,  or  that  limited  it  to  the  elect, 
and  whos  >f  the   decrees   of  God,    and  of  the 

'ralinabititt/  of  man,  did,  indeed  reduce  the  system 
ofG>  rnment  in  the  moral   world,  to  a  kind   of 

fatality,  and  made  the  creature  like  a  stock  or  stone, 
or  rather  a  mere  machine ;  yet,  there  were  others,  who, 
notwithstanding  they  were  called  by  the  same  name, 
yet  believed  altogether  differently,  viz: — That  God's 
do   not    rob  the   creature    of  his    free  moral 

ncy,  but  that  they    established   it.     That    all   men 
always  act  jiu  t,   all  things  con- 

sidered,  or  they  are  not  accountable.     That  the  atone 
ment  is  general  in  its  natwrt^  and  amply    sufficient  to 
thousand  times  as  manj  sinners  as  i  rer  did  or 
it,  if  they  would  on!  it  by  faith. — 

That  ad  freely!  and  in- 

riminately  to  all.    That  whosoever  will  eon 
come  and   partake  of  the  waters  of  life  freely*     That 
there  i>  no  extrins  .  or  nothing  out  of  the  <•■ 

tun*  that  hinders  his  coming  to  Christ,  if  he  did  no!  re- 
ject salvation  d  to  hun  with  all  his  hi  I 


LOT    or   hay    mi  i 


or  this  I  was  never  informed  j  noi  irai  I  told  thai  tl 
people  held  to  frofjl  ncfej  of  the  truth,  whereas  Arai- 
aians  held  to  but  Thai    notwithstanding 

li   trim  thai  raren   arc  free  moral  agent*  ;    that 
atonnm  and  opens  a  door  of  sal  ration 

through  which  all  men  may* come  to  Christ  and  heaven, 
if  tin  1/  trill,  ami  that    all    are  invited  in  tl 
claration    to    COme,    vet    they    did    not    tell     mc     that 

all    men  are  so  desperately  wicked,   and  th< 
bo  ftilly  set  in  them  to  do  evil,  that  when  Christ  cruci- 
fied ifl  preached  to  them,  and  salvation  moat  freely  of- 
1  to  them,  and  they  invited  to  come  to    hil    arms. 
they  all  universally,  if  left  to  themselves,    without  a 

//.  with  one  consent^  .will  make  an  i  Kcuse, 
ami  willingly  and  wilfully  refuse  this  offered  gra 
And  that  not  one  single  individual  of  the  whole  fam- 
ily of  man  ever  will  c<ni<f/it  to  submit  to  Christ, 
and  r<  ceil  e  hie  salvation,  if  God,  does  no  more  tow  ards 
it  than   what  the    Arminiai:  about.      That 

j-,  if  he  does  not  by  his  all-conquering  and    almighty 

their   hearts,  and  thus    causi    them  to  be 
will  what  they  before    were  utterly  opposed 

to  doing  with  all  their  hearts,  although  they  mi<rht 
have  done  it  if  t hey  would,  viz: — come  to  Christ.— 
Tiiis  was  never toM  me— and   here    I    w  red; 

and  although  I  do   no  myself  for  embra< 

this  i  <n  I  think  how    plausibly   the  Armi- 

nian  wan  held    up  to  me,  and  at  the  same  time 

how  the  truth  was  misrepresented  and  clad  with  the 
dreadful  word  Calvinism  ;  and  Arniinianism.  also,  !>e- 
imr  so  pleasing  to  the  natural  heart,  and  of  course  to 
the  remains  of  sin  in  me.  it  is  not  much  to  be  wondered 
at  that  I  did.  I  now  began  to  dispute  on  doctrinal 
points,  with  vehemence.  1  had  learned  the  Armiman 
will   come  may  come,   (by  which  I 

always  meant  that  nolxxlv  hnt  the  Arminians  did  be- 
lieve bo,)  1  talked  about  the  horrible  the 
iron  chains    of  fatality.   Cod's    partiality,  Sic.  which 

nlr  held  to.  as  1  -aid,  and  of  the  dreadful    dan- 

genus  doctrine  of  tkt  saint's  persevermncet  although  I 


LIFE    OF    RAY    POTTER.  53 

had  got  completely  settled  down  into  a  backslidden 
state  from  God,  in  heart.  What  strange  inconsisten- 
cy was  here  ?  Advocating  a  system  of  doctrines 
which  lays  the  stress  of  the  creature's  salvation  on  Ins 
own  faithfulness,  abstract  or  independently  of  the 
grace  of  God,  (for  the  Arminians  teach  that  our  sal- 
vation depends  on  our  faithfulness  in  improving  grace, 
instead  of  its  depending  on  God's  grace,  causing  us  to 
improve  our  talents.)  and  yet  living  in  a  state  of 
abominable  lukewarmness  and  almost  total  neglect  of 
all  religious  duties  !  I  soon  arrived  to  that  state  that 
I  spent  the  Sabbath  in  visiting  and  recreations,  when 
there  was  no  meeting  in  the  neighbourhood  ;  and  fur 
a  considerable  time  made  a  point  of  attending  meet- 
ing only  about  once  a  month.  I  attended  no  church 
meetings,  nor  covenant  meetings,  nor  prayed  but  very 
little  in  secret,  or  indeed  at  all.  I  became  again 
much  taken  up  with  politics,  and  almost  every  day  en- 
gaged in  warm  arguments  on  that  subject.  1 
in  raising  liberty  poles,  rallying  around  them,  and  fir- 
ing salutes,  and  was  excessively  fond  of  military  pa- 
rades, being  myself  a  member  of  an  independent  com- 
pany. Iti  this  manner  I  passed  along  for  more  than 
two  years.  To  be  sure,  I  felt,  notwithstanding  all 
ray  baokslidmgs,  at  times,  much  troubled  in  mind,  and 
filled  with  horror  in  view  of  danger — and  also  felt 
an  attachment  to,  and  regard  for  the  cause  of  re- 
ligion, which  I  did  not  feel  before  my  conversion, 
and  thought  I  would  not  tor  the  world  wound  the 
cause  ;  and  if  temporal  assistance  was  wanted,  I  was 
ready  to  contribute,  as  far  as  I  was  able  ;  yet,  I  wai 
blinded  by  sip  that  I  was  not  aware  that  1  was  really 
i  every  day,  and  lived  more  like  a 
Heathen  than  I  did  like  a  Christian.  During  all  this 
time  I  never  hail  a  word  of  reproof  from  the  ehureh  to 
which  [belonged,  nor  from  one  of  the  individual  mem- 
bers ;  but  on  the  contrary,  1  bs  ion  to  believe 
1  was  held  in  high  estimation  by  them,  as  a  wholesome 
member  and  faithful  Christian,  And  ikis  was  the 
faithfulness,  according  to  the  doctrine  which  tin  t 
E2 


64  1  .NT     Of    HAY    POTTHR. 

taught  me,  and  inculcated,  on  which  my  eternal  sal- 
ration  depended  !!!  O  my  God,  what  strange  infatu- 
ation) What  blindness  to  the  requirement*  of  God** 
holy  law  !  What  horrible  blasphemy  (I  was  about  to 
to  substitute  such  obedience  waijmtkfubiess  in  the 
place  of  Jesus  Christ  !  What  can  be  more  abominable 
in  the  Bight  of  God  I 

During  this  time  I  was  awakened  one  night  out  of 
my  sleep  by  my  wife,  who  was  walking  the  room  in 
it  distress  of  mind,  on  account  of  seeing  her  lost 
and  undone  state,  and  begged  of  me  to  pray  for  her. 
For  such  a  scene  as  this  I  was  not  prepared,  and 
therefore  put  her  off  with  the  exhortation  to  pray  for 
herself,  &c.  I  prayed  not  at  all  in  my  family,  nor 
jrave  my  wife  nor  children  any  religious  instruction. — 
The  reflection  pains  me  this  moment,  and  I  have  had 
much  sorrow  of  heart  and  bitter  repentance  on  account 
of  this  state  of  declension  and  departure  from  God, 
which  I  so  long  most  wickedly  and  ungratefullly  in- 
dulged in;  and  I  am  now  convinced  that  it  was  owing  to 
the  mere  mercy  and  grace  of  God  alone,  yes,  to  the 
truth  of  that  doctrine  which  I  was  then  despising,  that  I 
was  wot  finally  left  to  myself,  and  to  perish  everlast- 
ingly in  my  backslidings  and  sins.  But  the  covenant 
was  ordered  in  all  things  and  sure  ;  and  although  1  was 
suffered  thus  far  to  fall  as  a  just  chastisement  for  my 
self-conceit  and  the  pride  of  my  heart,  in  trusting  in 
myself ;  yet  he  did  not  suffer  his  faithfulness  to  fail, 
but,  as  he  did  in  Peter's  case,  so  in  mine,  ere  long 
looked  me  again  into  repentance — healed  my  back- 
slidings, and  manifested  himself  to  me  as  he  does  not 
unto  the  world.  O  the  long-suffering,  goodness,  grace, 
and  mercy  of  God  I  "  How  great  is  his  goodness  and 
bow  great  is  his  beauty." 

Reflections. 

In  reflecting  on  the  foregoing  chapter,  the  state  of 
mind  described,  which  I  was  in  for  more  than  two 
years,  how  plainly  do  I  see  the  entire  falsity  of  tjiat  arr 


LIFE    Ot   RA1T    POTTER.  65 

gument  frequently  used  by  Arminians,that  the  doctrine 
Which  they  inculcate  of  falling  from  grace,  if  received 
by  young  converts,  has  a  salutary  influence  on  their 
minds  to  preserve  them  from  backsliding;  and  that  the 
contrary  doctrine  of  the  saint's  perseverance,  has  a 
very  bad  effect  by  producing  a  spirit  of  lukcwarmness, 
degeneracy,  &c.  This  statement  may  appear  plaus- 
ible to  many,  but  with  me  it  is  Vague,  unfounded,  and 
futile. 

The  old  proverb,  that  experience  is  the  best  school- 
master, will  hold  good  here,  in  respect  to  myself.  I 
have  tried  for  myself  and  am  satisfied.  Perhaps  no 
person  ever  more  fully  believed  the  doctrine  of  falling 
from  grace  than  I  did  at  this  time,  and  some  time  af- 
ter. I  did  not  indeed,  believe  it,  as  I  now  believe  the 
saint's  perseverance,  and  I  must  be  permitted  to  say 
that  no  person  under  heaven  thus  believes  it.  One 
reason  why  I  believed  it  was  because  I  did  not  under- 
stand it  in  all  its  consequences.  That  is,  I  did  not 
fully  see  that  it  placed  the  turning  point  of  salvation, 
(if  I  may  so  speak)  in  the  creature's  hands,  instead  of 
founding  it  in  the  promise  of  God.  Another  reason 
why  I  believed  it  was  because  I  at  the  time,  knew  but 
little  about  the  native  dtccitfuhicss  of  my  heart.  If  I 
had  known  then  what  I  know  now  respecting  this,  I 
should  have  said  at  once,  if  the  doctrine  of  falling  from 
grace  is  true,  there  is  not  only  a  possibility  of  my  fall- 
ing finally  away,  but  I  am  sure  that  I  shall  be  (after 
all  that  God  has  done  for  me)  lost  in  hell.  Another 
and  powerful  reason  why  I  believed  this  doctrine  was 
because  the  contrary  doctrine  of  the  saint's  persever- 
ance, was  completely  misrrprcst  ntt  <l  to  me.  Instead 
of  being  instructed  that  by  it  the  people  of  God,  on 
first  believing  in  Christ,  were  represented  as  being  in- 
terested in  a  covenant  ofgraee,  which,  by  the  immu- 
table promise  of  God,  secured  their  final  persever- 
ance in  holiness  to  the  end  ;  1  was  told  that  the  idea* 
of  those  who  held  this  doctrine  were  ;  that  those,  who 
were  once  converted,  would  be  tared,  whether  they  en- 
dured to  the  end  or  not.     That  although  they  continued 


5G  LIFE    OP    RAT    POTTER. 

in  sin  all  their  days  after  conversion,  it  made  no  dif- 
ference, they  would  die  and  go  directly  to  heaven! — 
This  I  knew  was  not  the  doctrine  of  scripture  or  rea- 
son, and  it  was  this  misrepresentatimk  of  truth  which 
was  one  reason,  as  I  have  before  ohsci  v«d,  which 
casioned  my  reception  of  error  and  continuance  in  it. 
Are  there  not  thousand!  ID  the  same  condition  ?  NoWf 
as  I  have  just  remarked,  I  do  not  thus  helieve  the  doc- 
trine of  the  saint's  perseverance.  I  do  not  helieve  it 
because  1  do  not  understand  it  in  its  consequences — 
For  I  trust  God  has  given  me  so  to  see  the  native  de- 
pravity and  exceeding  sinfulness  of  the  human  heart, 
as  it  is  represented  in  the  sacred  word,  as  it  is  acted 
out  by  mankind  in  general,  but  more  especially  as  I 
have  seen  my  own,  that  I  am  sure  if  God  has  not 
made  an  immutable  promise  to  cause  his  people  to 
prove  finally  faithful — not  one  soul  will  ever  reach 
heaven.  But  the  doctrine  I  understand  to  amount 
to  this  very  thing,  "I  will  put  my  fear  in  their  hearts 
and  they  shall  not  depart  from  me."  M  Ify  sheep 
shall  never  perish,"  &c.  So  that  I  believe  this  doc- 
trine is  true  ;  not  only  from  the  abundant,  yes,  abun- 
dant testimony  of  scripture  declarations,  but  because 
I  am  sure  as  I  can  be  of  any  fact  whatever,  that  its 
opposite  doctrine  of  falling  from  grace  cannot  be  true 
in  the  nature  of  things.  Yet  so  far  as  any  person 
could  be  persuaded  in  believing  a  system  which  is  not 
founded  in  truths  I  believe  I  so  embraced  the  doc- 
trine of  falling  from  grace.  And  now  where  were 
those  good  effects  resulting  from  it,  in  keeping  me  faith- 
ful, and  preserving  me  from  lukewarmncss  and  hack- 
sliding  ?  I  am  certain  that  1  never  lived  so  cold,  and 
with  so  little  religious  engagedness,  since  I  was 
brought  to  the  knowledge  of  the  truth,  as  I  did  during 
the  time  which  I  have  just  alluded  to  ;  and  immediate- 
ly, too,  did  I  go  into  this  state  after  imbibing  the  Ar- 
minian  doctrine.  There  is  no  foundation  for  the 
statement  at  all,  that  the  doctrine  of  falling  from  grace 
has  a  good  practical  effect.  Those  who  harbour  it  in 
speculation  (who  are  humble,  faithful  Christians)  al- 


LIFE    OF    RAY  POTTER.  57 

ways  renounce  it  before  God,  in  their  prayers,  and  in 
the  principal  part  of  their  conversation  in  conference 
meetings.  They  resolve  their  whole  hope  of  salva- 
tion entirely  into  the  promise  of  God — acknowledge 
their  entire  depend ance  on  him  for  every  holy  exer- 
cise of  heart,  and  that  if  ever  they  are  saved  it  must 
be  altogether  by  grace,  &c.  &c.  God's  people  are 
sanctified  through  the  truth,  and  one  thing  is  certain, 
an  untruth  never  can  have  this  tendency  ;  to  make  us 
more  holy.  There  is  no  doubt  but  hypocrites  have 
seized  hold  of  the  misrepresentations  of  the  doc- 
trine of  the  saints  perseverance  to  their  own  destruc- 
tion. Being  awfully  deceived  in  supposing  they  were 
converted,  when  in  fact  there  was  no  such  thing,  and 
understanding  through  misrepresentation,  that  the 
idea  of  final  perseverance  was,  that  they  would  be 
saved  although  they  lived  in  sin  and  rolled  it  as  a 
sweet  morsel  under  their  tongues  all  their  days  ;  they 
have  deceived  their  own  souls,  and  died  with  a  lie  in 
their  right  hand.  In  reflecting  on  this  part  of  my 
life  and  experience,  I  can  but  lament  that  I  fell  into 
the  hands  of  such  teachers  as  I  did.  Although  I  have  no 
real  excuse  to  offer  for  embracing  error,  lor  I  certainly 
had  access  to  the  bible,  and  should  have  attended 
more  strictly  to  that,  and  thus  formed  my  religious 
opinions  on  doctrinal  points  from  God's  word;  yet  as  I 
have  once  and  again  remarked,  it   was  not  surprising, 

ndering  my  youth,  inexperience,  and  the  unre- 
served confidence  which  I  placed  in  old  professors, 
and  especially  preachers,  that  I  became  involved  and 
entangled  in  the  maze  and  labyrinths  of  error  and  t 
doctrine.  I  say  I  have  lamented  that  those  whom  I 
looked  up  to  for  religions  instruction,  taught  me,  in- 

i  1  of  the  doctrine  of  Christ,  the  opinions  and  tra- 
ditions of  men.  Is  this  subject  sufficiently  weighed  in 
the  minds  of  religious  teachers  in  general  ?  1><>  they 
consider  as  they  ought  thai  the/  have  almost  unbound- 
ed influence  over  the  minds  <>t  many  ui  their  bean 
who  arc  ready  to  receive  their  vordl  hi  the  COOJMal  of 


68  Lifrt  or  ray  roTirn. 

God,  and  if  they  do  not  teach  them  the  truth,  but 
hand  out  to  them  error  and  wrong  ideas  in  respect  to 
doctrine  and  practice,  the  conteqmncei  are  likely  to 
be  extremely  injurious,  if  not  ruinous  to  them  ?  How 
many  there  are  who  will  commence  with  young  con- 
verts, taking  the  advantage  of  their  youth  and  inex- 
perience, and  infuse  into  their  minds  strong  prejudi- 
ces against  the  truths  of  the  bible,  by  misrepre- 
senting them  to  them,  and  then,  if  these  same  converts 
are  ever  so  favoured  in  the  mercy  of  God  as  to  be  de- 
livered from  the  bondage  of  error  and  brought  to  see 
and  embrace  the  whole  truth,  as  it  is  in  Jesus,  their 
teachers  will  turn  upon  them  frequently,  like  raven- 
ous wolves,  ready  if  possible  to  destroy  their  reputa- 
tion and  influence,  by  representing  them  as  unstable 
turn-coats!  Reader,  are  you  a  teacher  in  Israel  ?  I 
do  not  mean  exclusively  a  public  preacher  ;  but  also  a 
teacher  in  private,  in  conversation  with  your  neigh- 
bours ;  and  particularly,  are  you  a  teacher  of  doctrine 
to  young  Christians  f  You  should  be  extremely  care- 
ful that  you  teach  the  truth.  You  should  be  very 
sure  that  what  you  teach  is  the  word  and  counsel  of 
the  Lord  of  Hosts.  Do  you  take  up  a  system  of  reli- 
gion merely  from  the  testimony  of  others,  without 
critically,  prayerfully,  and  faithfully  examining  it 
yourself:  and  through  a  blind  zeal  to  favour  your  de- 
nomination or  party,  and  bigotted  prejudice  against 
some  other  sect,  propagate  it  1  You  ought  to  stop 
and  think  what  work  you  are  engaged  in.  AYho 
you  to  teach  for  doctrine  the  traditions  of  men  ?  Will 
the  approbation  of  numbers,  or  to  he  sanctioned  by  a 
large  denomination  screen  you  from  the  displeasure  of 
a  holy  God  ?  I  can  truly  say  that  of  all  the  sins 
which  I  ever  committed  (and  1  have  been  and  am  still 
B  rmj  great  sinner,)  none  has  ever  caused  me  such 
pain  and  bitterness  of  soul  as  this  ;  of  having  propa- 
gated false  doctrine,  and  violentl J  opposed  the  truth. 
To  be  sure  I  did  it  ignorantly  and  in  unbelief,  and  so 
did  Paul  when  he  persecuted  the  saints  :    nevcitlicl 


LIFE    OF    RAY    POTTER.  59 

it  was  a  great  sin,  for  which  he  could  not  but  mourn 
and  condemn  himself.  And  so  it  was  with  me, — 
What  can  be  said  in  favour  of  the  candour  of  those 
preachers  and  professors  who  will  knowingly  misrep- 
resent the  doctrinal  ideas  of  their  opponents.  This 
does  appear  to  be  a  fact  in  respect  to  many.  They 
have  got  the  word  Calvinism  so  dressed  up  in  view  of 
many  of  their  hearers  and  readers  that  the  very  men- 
tion of  the  name  will  give  them  "  the  horrors,"  to  use 
a  common  vulgar  expression,  so  that  they  need  only 
to  declare  that  such  a  doctrine  is  a  Calvinistic  doctrine, 
or  such  a  person  is  a  Calvinist,  and  the  dye  is  cast ; 
their  minds  are  sealed  with  prejudice,  and  without 
further  consultation  they  stand  ready  with  a  verdict 
of  condemnation.  At  the  same  time  these  teachers 
know  that  there  is  nothing  definite  to  be  known  of  a 
man's  theological  sentiments,  by  his  being  called  a 
Calvinist,  and  that  hundreds  of  thousands  whom  they 
are  pleased  so  to  style,  no  more  believe  what  they  say 
the  system  of  Calvinism  is,  than  they  believe  Deism, 
Atheism,  or  Universalism.  Moreover,  if  the  people 
whose  sentiments  are  thus  misrepresented,  remon- 
strate, explain,  and  clearly  state  that  they  do  not  be- 
lieve any  such  thing  as  is  laid  to  their  charge,  and 
clearly  state  what  they  do  believe ;  yet  still  the  mis- 
representation is  reiterated  and  the  prejudices  excited 
on  account  of  those  misrepresentations,  are  kept  up. 
I  say  what  can  be  said  in  favour  of  the  candour  and 
regard  for  truth  of  such  persons.  Suppose  I  say  a 
thing  exists  which  /  know  does  not  exist  ?  What 
name  would  you  give  to  this  statement  of  mine  ?  And 
suppose  I  say  my  neighbour  believes  a  thing  to  be 
true,  when  at  the  same  time  he  asserts  to  the  contrary, 
and  1  have  no  proof  that  he  does  not  speak  the  truth  ; 
what  name  would  y«»u  Lriv<-  this  representation  of  mine? 
O  that  men  would  be  more  candid  and  careful,  and  not 
slander  the  truth  and  their  neighbours,  as  many  do  ! 
Methinks  God  has  a  serious  controversy  with  such 
religious  teachers  as  misrepresent  truth  and  gratify 


CO 


LIKE    or    RAY    POTTER. 


the  pride  of  their  hearts,  in  treading  it  under  foot 
and  in  promulgating  error. 

The  people  of  God  are  in  a  lamentably   divided 

state,  and  it  beCOtnes  all  of  111  mo>t  solemnly  to  en- 
quire whether  we  are  engaged  m  Spreading  and  vin- 
dicating the  doetrines  ol'  Christ  and  bit  Apo>t!es,  or 
nre  zealous  in  opposing  them.  "  Great  IS  truth,  and 
it  will  prevail,"  although  we  may  oppose  it  with  all 

OUT  might,  and  induce  thousands  of  others  to  do  the 
Same.  When  God  shall  call  lor  an  account  of  our 
stewardship,  in  vain  do  we  take  shelter  under  the 
wing  of  our  (/(nomination,  to  screen  us  from  his  dis- 
pleasure, if  we  have  spent  our  days  in  fighting  against 
truth,  and  thereby  sowing  the  seeds  of  discord  ami 
the  flock  of  Christ.  The  Bibk  is  a  rery  plain  book, 
so  far  as  it  respects  the  fundamental  doctrine.-  of 
Christianity  :  and  the  reason  undoubtedly  why  we  are 
80  blind  to  what  it  inculcates  is,  herause  truth,  J 
every  particle  of  truth  is  extremely  disagretabU  to  our 
proud  deceitful  hearts.  Thousands,  yea  all  mankind, 
if  not  prevented  by  the  <rrace  of  God,  will  risk  the  loss 
of  their  souls  forever,  rather  than  to  submit  themselves 
to  God  and  embrace  the  humiliating  doctrines  of 
grace.  From  hence  the  numerous  systems  of  theology 
which  are  ingeniously  devised  and  industriously  pro- 
pagated in  the  world,  to  save  "  Mr.  Pharisee  from 
the  great  and  terrible  calamity  of  falling  uncondition- 
ally into  the  hands  of  a  sovereign  God,  acknowledg- 
ing his  doom  to  be  just  if  he  is  cast  off  forever,  and  if 
he  be  saved  that  it  is  altogether  of  grace,  without  any 
mixture  or  qualification.  I  lament  that  ever  I  was 
taught  heresy,  but  T  more  abundantly  lament  that  I 
ever  taught  it  to  others — for  this,  God  and  his  pec 
pie  forgive  me  ! 


LIFE    OF    RAY    POTTER.  61 


CHAPTER  IV. 


Trials  respecting  speaking  in  public — Family  worship 
and  preaching — Imprisoned  jor  refusing  to  bear 
arms — Severe    sickness    and   consequent    exercises  of 

.id,   <$"c. 

I  think  it  was  in  the  spring  of  1S15,  that  I  began  to 
gradually  awake  out  of  sleep,  and  shake  off  that  spirit- 
ual lethargy  which  I  had  so  long  most  ungratefully  and 
wickedly  indulged  in.  I  know  not  of  any  particular  cir- 
cumstance in  the  providence  of  God,  which  was  the 
nieaus  of  this,  hut  believe  that  it  was  the  work  of  the 
same  invincible  Spirit,  which  first  created  me  anew  in 
Christ  Jesus  ;  which  in  the  beginning  moved  upon  the 
face  of  the  waters,  and  brought  the  world  into  existence 
by  its  omnipotent  power.  .Not  far  from  this  time,  a 
young  man  (Mr.  T — m,)  visited  our  neighbourhood,  and 
preached;  unto  whom  I  felt  _r   attachment,  the 

first  time  I  saw  and  heard  him.  lie  was  a  native  of 
had  lately  taken  up  his  residence  in  the 
village  of  Pawtuxet,  about  four  miles  from  where  I 
then  resided,  lie  was  engaged  in  business  and  preach- 
ed occasionally.  1  felt  much  interested  in  engaging 
him  to  preach  in  our  neighbourhood, as  his  gift  was  en- 
gaging, and  called  the  attention  of  the  people  far  more 
than  our  ordinary  preaching  had  done.  I  soon  pre- 
vailed on  him  to  rem  Yve  to  our  neighbourhood,  where 
he  n.  father'!  bouse  his  home  lor  a  number  of 

months.      Our  attachment,  I  believe,  was  mutual,  and 

has  fir  as   has   come  to    mv  know  ledge, 

il  ml  an  I  nnbi  r  since,  a  pet  tbout 

thirteen  years.     Mj    young   friend,  as 

i  proper  understanding 
of  the  rreat  truths  of  the  bible  and  scriptural  divinity. 

lie  had  been  filled  with   the  same  prejudices  and  used 
to  harangue   his  hearers  on  the  absurdities  of  what  he 

r 


OS 


OF    HAY    T< 


::)/'  to  my  heart's  satisfaction.     The 
Dtion  ofa  number  were  palled  up  rns 

oftheir  souls  in  the  neighbourhood,  and  r 

idea  of  ha  I  Ihurcfa  constituted   in  the  pit 

i  ffected;  consisting   at  first,  of  only 

i,  w  ho  were  regularly  dii  from 

Church  in  Johnson.      Brother  T — m  was  ordain- 

I   Mas  deeply  interested  for  our  prosperi- 

1   no  trouble,  exertion  or  labour   in  my 

>    accomplish   this   end.      I  was  appou 

.I  also  been  in  the  Church)  rrnd 

I  ing,  a    bi  uer    with  my 

i.     Although  I  had  at   this  time,  a  \. 
Mind  zeal,  yet  I  have  no  doubt  hnt  that  I  felt 
.  the  influence  ofa  spirit  of  piety  and  a 
.1  the  Lordof  Hosts.     But  how  unqualified  were 
>  watch  over  the  affairs    of  Christ's  militant  hi 
are  of  the  Church  of  God.    I  ncv< 
that  time  once  thoughl  great  danger  tl 

of  delusion  in  reli  and   in  receiving 

o,  among 
us.     Our  Church  was  built  up,  and  increased  in  num- 
bers, but  it  is  to  be  feared  that  many  who  were  added 
n<  |  such    "  as  will  be  saved,"  in  the   day  of  the 
I >(  :!J(  bus.     As  1:1  ( (  n,  ignoi  ant,  and  unqualified  as  I 

memb<  i  in  the  Church.     On  all  business  subjects  con- 

ted  with  the  Church  concerns,  I  i 
ly  in  Church  m<  etings,   but  had  n<  i  |  ened  my 

mouth  in  owning  Christ    b<  world,  praying  in 

my  family,  or  renewing  mj  mj  !>:<  '  fi- 

rm in  j.k  etings  appointed  for  that  purpi  ara- 

torv  to  the  communion 

Brother  T — m  began  to    insist  on  my  speaking  in 
nant  and   conference    meetings;   but   I 

n  account  of  my  inability  ;  for  I  ^  <*j  ily  thought 

uld   be  almost  impossible   for  n  a  word. 

The  subject,  howeyer,  pressed  with  inex 

on  my  mind,    and!  began   to  he  much  distressed  on 

account  of  neglecting  this.  duty.  1  framed  excuses  from 


LIFE    OF    HAY    POTTER. 

time  to  time,  until  one  evening,  attending  a  con  fere 
meeting,  after  a  number  had  spoken,  a  poor  African  id 
a  most  broken  manner,  spake  on  the  subject  of  relig- 
ion, when  L   thought  surely  there    was  no   <  I 
for  me,  and    I  must  either   open    my  mouth,  i 
some  dreadful  consequences.     I  according!}  arose  ami 
talked   a  few   minutes,  but   was  so  agitated     with 
fear  of  man,   that  I  knew  not   after  I    had  tali 

.  what  I  had  been  saying.     From  that  time  to  this, 
however,  I  have  continued  to  speak  in  religious  meet- 
ings vrhere  there  has  been   opportunity  without  c 
tiou,  although  I  was  -  >  agitated   for  some  time  after 
this,  that  in  speaking  a  very  few   minutes,   I  should  be 
as  much  out  of  breath  and  exhausted  as  if  I  had  been 
running  a  miie.     Another  cross   now    lay  before    me, 
which  appeared  to  me  still  heavier,  and  I  knew  not  that 
I  should  ever  find  strength  to  take  it  up.      This  w 
pray  in  my  family.     I   had  hitherto  entirely  neglected 
it,  and  knew,  moreover,  that  in  all  other  respects  I  had 
not  lived  before  my   family  agreeably    with  the  gi 
profession  I  had  made.     From  b  what 

confidence  \v\\\  they  put  in  you  rune,  if   you  undertake 
this  I     It  was  a  most  grievous  trial  t 
not  how  to  surmount  it.     I  procrastinated    and  made 
vow.-,  that  at  such  a  time  in  future  L  would  attend  I 
but  when  the  time  arrived  I  felt   more  hedged    up  I 
ever — 1  would  beg  to  1  I  for  thai  time,  and  re- 

new my  vow-  to  do  my  duty  at  a  more  COllvei 
son;  hut  still  kept  breaking  them.      I  would  frequent- 
ly leave  the  house  and  wander  into  tl 
try  to  pray.      But  this  would   not  ant  I  Could 

enjoy  no  freedom  at  all.     After  suffering  much  in  mind 
and  breaking  many  solemn  vow-  which  I  had  ma  l< 
God,  I  made  my  "way  through  the  crowd,'1  aud    ai- 
led to  this  important  duty,  which  to  my  lhamt  ami 
reproach  I  had  Ion  ted.     Are  there  not    many 

w  ho  t  round  thi  What  pi 

d«»  you  make,   reader  I   Will  not    your  family,  or 
some  of  them  at  lea  -t.  in  the  day  <•<  i  up 

an  -;  !    In  al  titer  I   l  inuni 


<i4  Lire  or  ray  Pol  I 

ed  tzkortimg  and  speaking  in  eonfi  i  i  tings,  1 

began  to  entertain  Bei*ious  thoughts  of  preaching.  Al- 
though ai  yet|  I  was  extreme!*  ignorant  on  many 
important  points  of  doctrine,  jet  I  was  now  quite  stud" 
ions  in  the  devotion  of  what  time  I  could  spare  from 
my  daily  avocations  to    the  acquirement  nous 

knowledge.  My  mind  was  principally  taken  up  in  try- 
ing to  prove  and  to  convince  my  unconverted  frh 
and  neighbours,  of  the  Divine  authenticity  of  the  scrip- 
tures, the  truth  of  revelation,  and 
perimental  religion.  In  this  course  I  was  considerably 
successful,  and  frequently  enjoyed  much  liberty  in 
speaking.     My   gift,  how*  qtfive  a 

snare  to  me  ;  for  I  was  conscious  that  1  sometimes 
spake  fluently  and  to  the  point,  and  this  being  often 
repeated  to  me  by  the  Devil,  and  sometimes  too  very 
imprudently  by  God's  people,  I  had  much  ado  to  keep 
from  being  wrecked  on  the  quicksands  of  spiritual 
pride,  and  from  being  driven  away  from  the  simplicity 
of  the  gospel,  by  the  winds  of  vanity  and  self-conceit, 
which  then  blew  like  a  whirlwind  all  around  me. 

My  trials  in  respect  to  preaching  were  not  so  ex- 
traordinary at  first  as  many  of  wbom  I  have  beard, 
but  they  have  increased  ex er  since.  I  was,  however, 
much  exercised  on  the  subject  with  sober  reflections 
on  the  importance  of  the  work,  and  my  own  insuffic- 
iency for  such  a  great  undertaking.  I  remember  of 
having  some  singular  exercises  about  this  time.  It 
.seemed  to  me  that  God  was  so  great,  and  Mich  an  in- 
finitely glorious  being,  and  I  was  so  small,  and  of  SO 
little  consequence  in  the  scale  of  being,  that  he  would 
never  notice  me  enough  to  bless  me  in  this  world  so  as 
to  make  me  an  instrument  of  doing  any  nood,  nor  fi- 
nally bring  me  to  heaven.  These  thoughts  for  a 
while  were  to  me  exceedingly  distressing,  and  I  felt 
considerably  humbled  under  a  sense  of  my  own  un- 
worthiness  and  nothingness.  Brother  T — m  observ- 
ing me  gloomy  and  dejected,  readily  told  me  that 
he  thought  me  called  to  preach  the  gospel,  and  in- 
sisted on  my  making  the  trial.     lie  offered  me  ev- 


LIFE    OP    RAT    POTTER.  65 

fcry  assistance  in  his  power,  and  with  other  acts  of 
kindness  and  brotherly  affection,  took  me  into  his 
carriage,  to  visit  a  neighbouring  minister,  a  few  miles 
to  the  west  of  where  we  resided,  to  converse  on  the 
subject,  and  encourage  me  in  the  work.  They  pre- 
vailed on  me  to  make  an  appointmet  to  preach  in  the 
Six  Principle  Baptist  Meeting  House  in  Scituate,  on 
I  believe  the  third  Sabbath  in  October  1818.  During 
the  intermediate  time  I  rested  not  very  easy,  and  my 
carpenter's  tools  were  no  small  burden  to  me,  on  ac- 
count of  the  thoughts  that  occupied  my  mind  in  re- 
specrfm)  the  great  work  in  which  I  was  about  to  en- 
gage. I  had  put  my  hand  to  the  plough,  and  it  would 
not  do  for  me  to  look  back.  One  reason,  I  expect, 
why  I  did  not  longer  shrink  from  attempting  to  preach 
the  gospel,  was  on  account  of  the  system  ofdoctri 
which  I  then  advocated.  I  had  got  through  in  some 
degree,  with  the  great  embarrassment  of  speaking  be- 
fore a  congregation ;  and  as  for  Arminianism,  man- 
kind naturally  love  the  doctrine,  so  that  there  is  but 
little  or  no  cross  in  preaching  it  to  the  world.  I  n 
see  clearly  that  the  great  cross  in  preaching  the  gospel 
consists  chiefly  in  preaching  the  doctrine  of  salvation 
entii  'ace,  and  more  especially  perhaps  the  doc- 

trine of  *  wereign  n_  ive  or    damn  guil- 

be  in  infinite  mercy  shall  see  fit.     Be- 
sides this,  I   was  determined  to  be  independant  of  any 

Vy,    and  intended  to    support  inv- 
alid family,   and    preach  besides — so    the    reader  wiil 
see  that  1  carried  a  large  quantity  of  food  with  me  in- 
to the  sanctuary,  to  keep  "Mr.  Pharisee"a  live,  which 
reduced  the  struggle  down  to  a  moderate  •in- 

pared  with  what  it  would  otherwise  hare  been,  if  1 

had   understood    and    felt    con-trained   to  have   deelar- 

l he  whole  c  angel  of  God,  and  t<>  bare  riren  my- 
self up  as  entirely  dependant  in  this  calling  for  tt 
ro/ai  well  as  spiritual  support 

The  day  at  length  arnvrd.  and  I  met  the  people 
and  preached  from  <ien.  m.  '.».  "  And  the  Lord  God 
called  unto  Adam  and  said  unto  him,  where  art  the 

pa 


66  Life  of  r.\y  totter, 

I  ipaks  without  much  embarrassment,  and  to  the  ap-* 
parent  satisfaction  of  my  brethren,  who  bid  me  God 

speed,  and  heartily  exhorted  in.  in  what 

1  had  undertaken.  From  that  tunc,  1  went  en.  en- 
deavouring to  preach  when  dut)  called,  and  the  way 
opened, preaching  some  io  my  own  neighbourhood, and 

usually  visiting  the  adjacent  town-  and  villages  ;    BJ  I 
had  many  invitations.     I  felt   more    and  more  the  re- 
sponsibility of  my    station,  and  cried  can 
for  grace  to   be  faithful.     I   have  already    mentioned, 
that  before  my  conversion,  and  during  the  relapse  in- 
to sin  and   lukewarmness,    already    ailnded   to,  l\\a- 
much    taken  up  with   political  and  military    BUbJ 
so  much  so  that   I  voluntarily  joined  a  chartered  Mili- 
tary Company,  before  the  law    compelled  me  to  bear 
arms — but  when  I  began  to  wake  up  out  of  sleep,  these 
subjects  began  to  lose  their  charms,  and  gradually  be- 
came burdensome  and    disagreeable.     In    re- 
bearing  arms,  I  was  more   and  mon  -d,   until 

I  came  to  the  conclusion  to  renounce  it  altogether  and 
risk  the  consequences.  I  had  began  to  speak  as  a 
Messenger  from  the  Prince  of  Peace,  and  was  endeav- 
ouring to  inculcate  the  principle*  of  peace  on  earth 
and  good  will  to  men — of  loving  our  enemies — of  not 
;^ting  evil  ;  and  for  me,  after  declaring  these  things 
one  day,  to  go  the  ?icxt,  and  take  instruments  of  war 
and  death,  and  learn  how  to  kill  !  perhaps  some  of 
God's  dear  children,  too,  looked  to  me  as  inconsistent 
and  contradictory.  I  meditated  on  the  subject  with 
much  interest  and  concern — endeavoured  to  candidly 
weigh  the  arguments  in  favour  of  the  practice,  but  af- 
ter all  could  not  see  that  it  was  an  Lent 
with  the  spirit  and  letter  of  the  gospel  dispensation  to 
kill  innocent  and  pious  men  to  gratify  the  ambition  or 
revenge  of  kings  and  rulers.  I  now  stood  fair  for  a 
commission  in  the  company,  and  should  very  proba- 
bly have  obtained  one  if  I  had  continued  a  few  months 
longer.  But  I  felt  as  if  I  must  stop,  let  the  conse- 
quences be  what  they  would,  and  accordingly  wrote 
to  the  officers  of  the  company,  and  stated  my  deter- 


LIFE    Or    ItAY  POTTER.  6? 

mination.  I  endeavoured  to  count  the  cost,  and  con- 
sidered it  probable  that  I  should  suffer  in  consequence 
of  my  resolution  not  to  bear  arms,  I  was  not  disap- 
pointed ;  for  in  due  time,  I  was  required  to  pay  my 
fine  or  go  to  prison.  As  I  considered  paying  my 
line  the  same  thing  as  continuing  in  the  practice,  I 
told  them  that  I  could  not  acquiesce,  notwithstand- 
ing many  of  my  friends  persuaded  me  to  do  it,  and 
one  man  stood  ready  with  money  to  pay  for  me,  if  I 
had  not  any  of  my  own  ready  at  hand.  But  this  was 
not  the  difficulty  ;  but  the  principle  involved  I  could 
not  accede  to.  I  was  disgusted  at  that  time  with  one 
young  man,  who  had  said  more  on  the  subject  of  bear- 
ing arms  than  most  any  other  person  of  my  acquaint- 
ance— declaring  it  to  be  unscriptural,  wicked,  «5cc. 
but  who  now  advised  me  to  pay  my  fine,  or  thought  I 
had  much  better  do  it  than  to  suffer  by  going  to  pris- 
on, as  I  did  not  know  when  I  should  be  extricated.  I 
thought  it  best  to  try  to  be  honest,  and  trust  God  for 
deliverance.  It  was  indeed  a  trial  ;  for  I  was  called 
upon  just  at  the  close  of  the  day,  and  at  a  time  too 
.1  the  health  of  my  family  seemed  to  require  con- 
stant attention.  I  have  thought  that  tins  time  was  se- 
lected with  the  expectation  that  I  should  recant  and 
give  up  my  principles  for  the  sake  of  convenience,  or  to 
avoid  the  very  disagreeable  results  from  the  stand 
which  I  had  taken.  But  I  was  enabled  to  stand  in  the 
evil  day  against  principalities  and  powers,  and  spir- 
itual wickedness  in  high  places  ;  and  at  the  same  time 
submitted  to  the  u powers  that  be,11  without  resistance. 
I  was  attended  by  the  officer  to  the  prison  in  Provi- 
dence— it  was  quite  dark  before  wearru  •  and 
one  may  well  imagine,  that  thus  to  be  thrust  into  close 
confinement,  when  1  had  always  calculated  to  live 
<W><  .''  pay  my  debts  punctual///,  and  live  in- 
dependcntli/i  requiri  rapport  from  objects  more 
than  worldly  to  keep  me  10  a  tolerable  comfortable 
state  of  mind.  1  d  up  in  the  upper  room  in 
the  debtor's  apartment;  am  j  rreahle  and  loath- 
some situation  to  be  sure  ;  yet  notwithstanding  I  tried 


68 


LIFE    OF    HAY    Pf> 


to  content  myself  and  trust  ia  0o&     The    Lord  hour* 
Btei  gswe  me  "favturin  sight  of  the  keeper  of  t]u  jri$* 

o«,"  and  I  hud  not  been  in  the  room  (There  I  w;is  first 
confined  but  a  short  time — perhaps  do!  an  hour, before 
I  was  permitted  to  enjoy  the  liberty  of  the  whole  lion- 
I  remained  in  prison  two  days,  when  the  dooil  were 
opened,  and  1  was  set  at  liberty  ;  but  why  and  where- 
fore I  have  never  learned.  Let  every  one  judge  for 
himself,  in  respect  to  this  subject  of  bearing  arms  ;  aj 
for  me,  I  cannot  endure  the  thought  of  being  instru- 
mental in  precipitating  my  fellow  men  into  eternity, 
who  have  been  driven  into  the  field  of  battle  by  ambi- 
tious and  avaricious  kings  or  rub 

After  I  had  been  preaching  about  nine  month?,  I 
was  one  Sabbath  returning  home  from  an  appoint- 
ment, which  I  had  been  tilling  in  the  neighbourhood 
of  the  Lippitt  Factory,  in  Warwick,  when  I  became 
absorbed  in  serious  reflections  on  the  important  sta- 
tion which  I  had  assumed,  f  thought  I  had  seen  the 
dreadful  consequences  of  young  ministers  being  flat- 
tered: that  they  had  been  lifted  up  with  pride,  ad 
fallen  into  "  the  condemnation  of  the  devil/'  I  stop- 
ped in  the  road  and  cried  mightily  to  God,  to  preserve 
mt  from  such  a  dreadful  fall.  1  remember  perfectly 
well  one  expression  which  I  made,  and  repeated. — 
Lord,  (said  1,)  Solomon  a?ked  for  fe  Lsdom,  but  first  of 
all,  I  beseech  thee  to  give  me  humility.  I  was  con- 
scious that  I  needed  wisdom  also,  but  I  was  so  fear- 
ful of  being  puffed  up  in  consequence  of  the  undivided 
approbation  which  I  received  from  my  brethren,  and 
the  attention  which  was  paid  to  my  preaching  by 
the  world,  that  for  a  season  I  scarcely  knew  how 
to  contain  myself.  But  I  little  expected  that  God 
would  answer  my  prayer,  and  humble  me  in  the 
way  which  I  have  reason  to  believe  he  did.  At 
this  time  I  laboured  at  my  trade  during  the  wee  k, 
and  used  to  carry  my  small  New  Tot  anient,  which 
had  marginal  notes,  in  my  pocket,  and  studied  it 
attentively  almost  every  leisure  moment.  I  preach- 
ed   frequently,  evening*  ;  but  when  I  was  not  thus 


LIFE    Of    RAY    POtTEH.  69 

engaged,  I  was  generally  alone,  by  myself,  absorb- 
ed in  meditation  and  prayer.     I  had,  about  this  time, 
thoughts  of  emigrating  to  the  western  country,  and 
felt  determined  to  exert  myself  to    obtain  property, 
that  I    might    preach    independently   of  receiving  a 
temporal  support,  and  so  blow  the  gospel    trumpet 
in  those  destitute  regions,  of    which  I  heard  much 
from  my  brother  T m,  who  had,  by  an  appoint- 
ment of  the    yearly    meeting,    just    visited    them. — 
"While     I    was    one  day  meditating  on    this  subject, 
and  at  the  same  time  driving  on  with  my  work,  in 
a  great  hurry,  I  struck  a  fatal  blow  to  all  my  cal- 
culations,   and  in  a  moment  demolished  all  the  cas- 
tles which  I  had  been  building  in  the  air.     I  plunged 
accidentally  a  small  gouge  in  the  palm  of  my  hand; 
and  although  the  instrument  was    small,  yet  at  the 
moment  I  received  the  wound,  I  felt  a  kind  of  fore- 
boding that  the    consequences   would    be    serious,  if 
not  fatal.     The  pain  ran  up  my  arm  into  my  shoul- 
der and  neck,  and  I  was  advised  to  use  precautions 
against  the    lock-jaw.     I  visited  an  old  lady  in  the 
neighbourhood,  who    had    once    been    attacked  with 
that  dreadful  complaint,  in  consequence  of  a  wound 
in  the  end  of   one  of   her  fingers,  by  a  small  cam- 
bric needle:  (how  frail  we  are!)     She  gave  me  ad- 
vice how  to  treat  the   wound,  and  I  followed  it  ac- 
cordingly:  but   was  unable  to  labour,  in  consequence 
of  the  soreness  of  my  hand  ;  so  I  devoted   the  time 
to    visiting,    and     occasionally    preaching.      It     was 
about  this  time,    I    think,  tuat  1  visited  Pawtucket, 
lor  the  first  time,  in   order  to  enquire  into  the  state 
of  business,   and  if  I  might   find  a  good  job  of  work, 
after  my    hand   wafl    restored,   so  that   I  might  attend 
to    it,    which    now    appeared   to  be  doing  well,  and 
bad  almost  healed  over  on  the  outside. 

But  jus!  ai  1  began  to  promise  myself  peace  and 
<:ii<iy,  sudden  d<  Btruction  itared   me  in  the  face. — . 

On   the   morning  of    the     fourth   day     of   July,   about 

nine  days  after  I  received  the  wound,  and  when  to 
all  appearance  it  was  ilnpost  well,  it  btgan  to  pro- 


M 


l.iiT.    cr   RAY   I'  T  1  r  R. 


tlucc  evident  symptoms  of  the  lock-jaw.  I  after- 
wards  learned  lhat  tins  was  ibe  way  irhieh  this  ter* 
rible  dis<  en  visited  (bote  w ho  had  fallen  it- 

victims.     The  physicians  told  me  it  wi  ned 

by  a  nerve's  being  wounded,  or  partly  cut  off  in- 
ternally, which  remained  in    that    disordered    si 

r  the  wound  appeared  t<>  he  externally  well. — 
Death  now  stared  roe  in  the  face,  and  I  r< 
immediately  to  Providence,  in  order  to  put  myself 
under  the  care  of  the  most  skilful  Burgeon  1  CO  aid 
find.  Being  unable  to  find  Dr.  Bfackie,  Dr.  Fuller, 
his  partner,  examined  my  band,  and  ;  Iter  learn 
the  symptoms,  told  me  there  wa*  danger  of  the 
complaint  apprehended  by  myself  and  friends.  Tin; 
plan  of  treatment  which  he  pursued,  was  to  endea- 
vour to  again  throw  open  the  wound, 
rate,  and  separate  some  of  the  nerves  in  the  palm  of 
my  hand.  In  order  to  effect  this,  lie  applied  eai. 
to  burn  it,  which  was  almost  as  excruciatingly  painful 
as  a  live  coal  of  (ire  lying  continually  on  the  wound. 
I  was  apprehensive  that  there  was  hut  a  small  chance 
for  me  to  survive  the  attack,  and  felt  solemn  beyond 
description.  I  never  can  describe  how  the  bustle  and 
parade  occasioned  by  the  citizens  engaged  in  tlte  cele- 
bration of  the  birth  of  our  natij.aal  independence, 
looked  to  me  at  this  time.  Surely  the  course  pursued 
by  our  citizens  generally  (and  I  am  Borry  to  say  by 
professors  of  religion,  too)  must  be  displeasing  to  him 
who  roles  our  destinies,  and  who  can  pull  us  down  at 
his  pleasure,  notwithstanding  all  our  boasted  strength 
and  present  independence  and  prosperity.  The  pomp 
and  pride  of  the  world  now  appeared  to  me  to  he  but 
pride  and  vanity  indeed.  From  that  time  to  this  1 
have  never  engaged  in  fourth  of  July  celebrations,  al- 
though frequently  solicited,  for  I  know  it  would  be  a 
situation    I   should  not  wish  to  die  in — and  should    we 

to  any  place,  or  he  engaged  in  any  undertaking 
from  which  we  should  not   be  willing  to  step  off  into 

mty  ? 
I  returned  home  after  my  hand  had  been  examined 


LtFfi    OP    RAY    POTTER.  f\ 

nnd  directions  given  me  from  the  surgeon.  I  was  in 
agonizing  pain,  and  the  next  day  visited  the  surgeon 
again  in  Providence,  where  I  concluded  to  stay  at  the 
house  of  my  sister  some  days,  if  I  should  live,  that  the 
more  strict  attention  might  be  paid,  to  arrest  the 
threatening  calamity.  The  next  day  I  walked  down 
street,  to  have  my  hand  dressed  ;  but  it  was  with  great 
difficulty  that  I  returned,  on  account  of  the  dreadful 
pain  with  which  I  was  exercised.  1  now  sunk  under 
the  weight  of  my  disorder,  and  took  to  my  bed  with 
the  prospect  of  more  terrible  scenes  near  at  hand. 
I  was  visited  in  the  evening  by  Dr.  Mackie,  who  man- 
ifested uncommon  solicitude  for  the  preservation  of 
my  life,  but  who  began  to  give  evident  tokens  of  doubt 
and  discouragement  respecting  the  final  issue.  My 
fond  mother,  who  had  been  long  in  the  habit  of  being 
much  with  the  sick,  exerted  herself  to  the  utmost  for 
my  relief,  and  watched  over  me  with  paternal  kind- 
On  the  day  following,  1  was  seized  instantan- 
eously with  a  spasmodic  affection,  which  was  like  the 
hand   of   death,    and   threatened    me   with    immediate 

dution.     It   affected    my    whole 
universal  !    I    concluded    myself  actually 

through    the  dark  solemn  entry  of  death  into 
the    eternal    world.      Indeed    I    was    told  aftcrw 
by  the  physicians,  that  it  was   impossible  for  a  person 
to   experience   more    death-like  sensations  than  those 

-ins  produced;   nor   do    I  expect    to  feel  more  like 
dying  than  1    then  did.     I    know   not    that    I    had  the 
most   distant  thought   of  surviving.      Dr.    Ma 
immediately  called,  and    through  ih<  >f  God   I 

aoon  obtained  a    partial  temporary    relief.      The  Doc- 
tor now  c  i  it  to  be  nece 
erful  means,  in  order,  if  p< - 

and  preserve  hie.     I  took  opium  most  freely,  mercury 
ami  a  preparation  "t"  ar  me) 

until    I     w  i-    aim  mi    blind,   in  the 

ima«     Hut  they  followed   me  up  incessantly,  i 
withstanding,  for  a  nu  during  which  time 

1  lay  as  I  conceive  I,  in  tl  of  death]  ex- 


72 


LITE    OF    RAY    POTfER. 


pectins  every  moment  to  be  in  eternity.     I  felt  i:. 
pressibry  Boleron,  although  I  bad  a  strong  hop* 
was  like  an  anchor  to  my  soul,  of  eternal  blessedness/ 
How  vain  forme  to  undertake  fully  I  e  my 

i  at  this  time.  I  was  perfectly  rational.  I 
warned  every  person  who  came  near  me  to  prepare 
For  death.     I  gave  the  parting  hand  to    l  pa- 

rents, brothers  and  sisters,  and  hid  them    as  1   thought 

well  forever  for  this  world.    I  w  ed  with  a 

burning  fever;  was  thirsty  beyond  expression,  and 
would   have  given  worlds  it'  1    had  p  them,  to 

have  been  permitted  to  drink  a  cup  of  cold  water, 
which  was  strictly  prohibited.  I  thought  of  that  river 
spoken  of  in  the  hook  of  Revelal 

tal,  which  I  boned  soon  to  drink  my  fill,  and  bathe  my 
soul  in  seas  of  heavenly  rest  !  ! 

These  words  of  the  poet  were  almost  continually  in 
my  mind,    ''Child  your  father    calls,  con  ," — 

In  this  situation  1  lay  for  about  three  per- 

fectly possessed  of  my  reason,  looking  off  into  a 
boundless  eternity,  expecting  every  moment  to  be 
there,  and  to  close  my  eyes  forever  on  earthly  and 
sublunary  things.  No  person  can  imagine  how  the 
world,  with  its  fashions,  pride  and  splendor,  looked  to 
me,  except  they  have  been  in  a  similar  situation.  My 
brother  T — m  visited  me,  and  although  so  overcome 
that  he  could  scarcely  speak,  yet  he  prayed  fervently 
with  me,  and  begged  for  my  life  with  strong  importu- 
nity at  the  Throne  of  Grace.  I  gave  din 
pecting  my  funeral,  and  gave  brother  T — m  the  4th 
chapter,  12th  verse  of  Act-,  for  a  text  from  which  to 
preaeh  my  funeral   sermon,      lint   after  1  -of- 

fered up  as  dead  in  his  father's  view  ,  God  preserved 
bis  life,  and  he  was  restored  as  one  raised  from  the 
grave.  So  with  me.  The  spasms  began  to  be  less 
severe  and  threatening  and  the  Dr.  began  to  speak 
gome  encouraging  words  that  yef  there  might  be  hope. 
I  hope  1  shall  never  be  so  lost  to  all  feelings  of  grati- 
tude towards  those  who  have  been  instrumental  in  do- 
ing me  good,  as   to  forget    Drs.    Mackie  and   Fuller, 


LIFE    OF    RAY    POTTER.  73 

whose  constant,  unwearied,  and  unremitting  attention 
to  me  in  these  hours  of  peril,  were  undoubtedly, 
through  the  blessing  of  God,  (without  which  nothing 
would  have  saved  me)  the  means  of  saving  my  life. 
Although' Dr.  Mackie  attended  me  principally,  yet  I 
remember  them  both  with  affection  and  grateful  re- 
gard. I  think  it  was  the  fourth  night  after  the  first  at- 
tack, that  I  obtained  some  sleep.  I  felt  thankful  to 
God,  and  as  often  as  I  awoke  the  words  of  the  Psalm- 
ist were  in  my  mind — I  know  not  but  I  repeated  them  a 
hundred  times  during  the  ni*r!it — "  Bless  the  Lord  O 
my  soul  for  he  is  good — for  his  mercy  endureth  forev- 
er." I  never  felt  such  a  spirit  of  thanksgiving  and 
praise  for  temporal  mercies.  The  least  thing  done 
for  me  h,y  my  friends,  would  melt  my  heart  with  grate- 
ful feelings.  The  next  day  passed  away  without  are- 
turn  of  the  spasms,  my  hand  began  to  maturate  and 
the  symptoms  were  generally  favourable.  My  appetite 
began  to  return,  and  was  exceedingly  craving,  but  it 
necessary  to  be  careful  of  my  diet.  My  mother  gave 
i  little  irreen  pea  broth,  which  was  to  me  incom- 
para  delicious  than  any  natural  food  of  which 

I  had  ever  before  partook.  I  truly  felt  to  thank  God 
for  every  m  >rsel  I  ate  <>r  drank — his  great  and  good 
nam  i  imprinted  on  all  things  which  surround- 

ed me,  but  sin.  As  I  cast  a  look  out  of  the  window, 
and  beheld  the  fields  of  corn,  the  meadows  of  grass, 
and  filled  with   vegetables,  all  which  1  never 

ected  t>  -•  j   1  though!  mire  of  grass 

praised  my  mi  ime.     I  gradually  grew  better, 

but  my  hand  was  exceedingly  sore,  the  \)r.  having 
batned  and  cut  a  place  directly  around  the  lir>t  wound 
something  larger  than  a  cent  in  diameter,  to  produce 
eparate  the  nerve  which  oc- 
med  the  drfflculty.  The  dead  ile-li  now  began  t<> 
give  way,  w  hich  w  BS  al  -ole 

leather,  and  when  removed   left  the  wound  open  very 

deep,    With  nu  n  U  of  little     (]  I    round, 

which   bad  been  I    by   the   Surgeon,  which 

e  inconceivably  tender:  indV  ild  nut  have 

G 


71  LIKE    OF    RAY    rOTTEB* 

had  an  idea  without  experience  of  the  extreme  suscep- 
tibility of  feeling  in  these  little  fibre*.  They  w< 
tender  ai  the  apple  of  the  <  -ye,  and  in  the  palm  of  the 
hand  very  numerous,  and  the  touch  of  the  end  of  one 
of  them,  although  the  most  carefully  done,  was  more 
than  I  could  endure  without  crying  aloud:  notwith- 
standing previous  determinations  that  I  would  hear  it 
without  making  any  ado.  I  saw  that  we  are  M  fear- 
fully and  wonderfully  made,"  and  thought  with  the 
poet  that  u  it's  strange  a  harp  with  a  thousand  string 
should  keep  in  tune  so  long,"  and  did  not  wonder  that 
the  wound  occasioned  by  a  cambric  needle,  should 
sometimes  wreck  the  mortal  tabernacle  of  frail  man. 
In  about  two  weeks  I  was  able  to  ride  home.  I  felt 
more  anxious  to  preach  now  than  ever  1  had  done, 
and  grew  almost  impatient  for  the  time  to  come,  when 
I  should  have  strength  of  body  to  stand  on  my  feet 
long  enough    to  preach  a  sermon.     In  a  few  d  I 

made  an  appointment  in  the  meeting-house  in  John- 
»on,and  although  I  felt  my  weakness  of  body  in  some 
degree  before  I  commenced  preaching  :  y<  t  I  knew 
nothing  of  it  comparatively  speaking,  until  I  had  been 
standing  a  few  minutes,  when  I  found  that  I  had  un- 
dertaken that  which  I  had  by  no  means  strength  to 
perform.  The  fact  was,  my  whole  nervous  system 
was  debilitated,  and  as  it  were,  unstrung  by  the  vio- 
lence of  the  attack,  and  the  effect  of  the  powerful 
medicine  given  me  to  counteract  it  and  save  my  life  ; 
so  that  it  needed  time,  and  a  long  time  too,  for  me  to 
regain  my  strength,  and  for  my  nerves  again  to  be 
braced  up — indeed  when  a  persons  nervi  s  are  once 
so  affected  as  mine  were,  1  believe  they  hut  seldom 
recover  so  as  not  to  be  much  troubled  with  weakness 
in  this  respect.  I  feel  the  effects  of  the  blow  which 
then  so  affected  my  system  until  this  day,  especially, 
when  fatigued,  or  overdone  ;  and  for  many  years  after 
my  sickness,  the  spasms  followed  me  with  frequent 
and  powerful  attacks.  I  saw  myself,  and  was  also 
told  by  the  Doctor,  that  I  must  give  up  the  thought  of 
preaching  until  I  gained  more  strength,  and  so  I  en- 


UFE    Of    RAY    POTTER.  /O 

deavored  to  reconcile  myself  to  my  situation,  praying 
to  God  for  ^race  to  support  me  in  this  time  of  trial. 
It  was  probable  that  a  number  of  months  would  elapse 
before  I  should  be  able  to  attend  to  any  business  for 
the  support  of  my  family — and  then  1  was  with  a  wife 
and  four  small  children,  being  about  even  with  the 
world,  when  I  was  taken  sick,  and  no  prospect  of 
ever  being  able  to  work  again  at  my  trade,  on  account 
of  the  feeble  state  of  my  hand,  besides  one  of  my  fin- 
ger's beinir  so  drawn  down  that  it  would  be  almost  im- 
possible for  me  to  handle  tools,  if  otherwise  t  should 
liave  strength  to  labour.  Bat  however  distrustful  1  had 
been  when  well,  of  the  goodness  of  God,  and  his  pro- 
vidential care  over  me,  1  now  seemed  entirely  relieved 
from  all  distressing  anxiety  on  account  of  my  tempo- 
ral situation.  I  gave  all  up  into  the  hands  of  Him 
who  feeds  the  ravens  and  clothes  the  lillies  of  the  field. 
I  was  astonished  to  see  how  many  friends  God  raised 
me  up  to  supply  my  wants,  and  those  of  my  family. 
How  irutr  b*r€  I  found  these  words  of  Jesus — ■  seek 
first  the  kingdom  of  God  and  his  righteousness,  and  all 
ill  be  added  unto  you." 

Reflections. 

In  reflecting  on  the  dealings  of  God  with  ,111c,  as  I 
hare  given  a  limited  account  in  the  foregoing  Chap- 
ter,  L  find  many  things  worthy  of  note,  and  to  be  had 
m  everlasting  remembrance.  And  lirst — an  answer 
to  prayer.  The  reader  will  remember  that  I  uascar- 
nest  in  ray  prayer  to  God  for  more  humility,  that  I 
might  shun   the   rocks  on  vrhich    I   considered  m 

f.     viz  :   spiritual  pride  and 

ation*     One  day,  irbile  sitting  in  the  house, 

an  !  -    en  ray  feeble  state,   together   with  the 

■olemn  rbieh    God    had  Intel?    brought    me 

through,  I     took    up   the     hymn    hook,   end    opened   it 

ae  of  Mr.  Newton's   hymns,  which  I  read   with  a 

peculiarly   applicable    to  my  own 


n 


LIFE    \  r    RAT    r< 


case.     It  wa*  entitled  "Prayer 
ami  read  afl  follow  -  . 

'    I  stk*d  the  Lord  thai  I  might  i 

In  faith  and  lo\  e  and  «■■. 

bl  more  of  iiis  salvation  km 
And  seek  more  earnestly  lus  i. 

'Tuns   he   who   t&tlgllt   me   thus  to  pi 
And   he    I    trOfll    has   answered    pr.i\er," 
15 11 1   it  has   I  ecu    in   such  a  Way, 
As  almost  drove  me  to  despair.       ^ 

I   hoped   that    in   some   favour*  d    I 
At   once   he'd   answer  mv    reqtN 

And  by  his  love's  constraining  power, 
Subdue  my  aim 

Instead  of  this  lie  made  me 
The  hidden  evils  of  my  h< 
And  let  the  an-ry   powers  of  hell, 
lull  my   soul   in  everj  part. 

Yea  more — with  his  own  hand  he  scem'a 
jiitent  to  aggravate  my    i 
Cross  all  the   fair  dea  i  rued, 

Blasted  my  gourds  and  laid  me  low*. 

Lord,  why  is  this,  I  trembling  cried. 
Wilt  thou  pursue  thy  worm   to  death? 
u  This  is  the   way,  the   Lord   replied, 
I  answer  prayer  for  grace  and  faith. 

These  inward  trials  I  employ, 
Prom  self  and  pride  to  set  thee  free. 
And  break  thy   schemes  of  earthly  joy  ; 
That  thou  inn}  >t  seek  thy  all  in 

I  had  no  sooner  road  this  hymn,  than  my  mind  was 
carried  back  to  the  placet  an  >i  pray- 

er to  God  as  I  have  mentioned  above,  and  it  looked  to 
me  plain  that  God  had  answered  me  in  this  unexpect- 
ed way.  I  expected  that  humility  would  drop  directly 
down  from  heaven,  into  my  heart,  without  any  afllic- 
tivc  dispensations  of  Providence,  but  God  law  Jit  to 
deal  with  me  quite  differently.  He  kept  me  for  a 
number  of  days,  a*  it  were,  lying   on  the  very  hunk  of 


LIFE    OF    RAY  POTTER.  77 

the  precipice,  expecting  every  moment  to  launch 
away  into  the  invisible  world.  While  in  this  situation, 
I  had  a  fair  opportunity  to  look  at  the  world  with  all 
its  honours,  in  about  their  true  colours,  and  to  see  how 
little  service  the  approbation  and  praise  of  mortals 
was  to  a  dying  man — it  made  a  lasting  impression  on 
my  mind.  I  had  also  a  most  impressive  view  of  the 
frailty  of  man  and  the  uncertainty  of  human  life  and 
a  sensible  and  deep  impression  was  made  on  my  mind 
that  we  ought  to  live  like  minute  men  for  eternity,  and 
to  be  always  ready  for  the  coming  of  the  Lord.  In 
short,  it  seemed  as  if  the  Lord  in  a  manner  tore  me 
in  pieces  and  held  me  up  to  my  own  view  as  before  a 
mirror,  that  I  might  see  how  frail  I  was,  and  how  com- 
pletely dependant  on  him.  I  did  not  indeed  have  so 
clear  a  discovery  of  the  native  depravity  and  deceitful- 
ness  of  my  own  heart, as  I  did  at  a  subsequent  period, 
yet  I  began  to  have  very  humiliating  views  of  myself 
in  this  respect,  which  at  that  time  brought  me  low  be- 
fore God.  But  I  consider  that  my  doctrinal  ideas  were 
a  great  hindrance  to  my  making  very  swift  progress  in 
the  study  of  this  lesson. 

2d.  I  can  but  notice  the  dealings  of  God  in  "  cross- 
ing all  the  fair  designs  I  had  schemed,  blasting  my 
gourds  and  laying  me  low."  I  was  determined  to  pur- 
my  business  and  thus  not  only  maintain  myself  and 
family,  but  also  treasure  up  something  ■•  against  a  rainy 
day  /"  and  at  the  same  moment  I  received  the  wound 
in  my  hand  was  making  calculations  in  my  mind  ac- 
cordingly. But  God  designed  another  course  for  me 
and  was  not  lacking  for  means  to  cause  me  to  pursue 
it.  1  was  obliged  to  desist.  My  hand  was  so  injured 
that  the  idea  of  working  at  my  trade  was  now  altogeth 
er  out  of  the  question.  Reader,  if  God  bus  called 
to  preach  the  gospel,  beware  how  you  resist  or  ck 
your  own  ways  in  obeying  the  call.  u  In  all  thy  trays 
acknowledge  him  and  he  shall  direct  thy  steps."  If  noth- 
ing tilt  will  do,  judgments  must  come.  0  go  before 
MHiie  dreadful  thing  come  upon  thee.  Undoubtedly 
the  pride  of  mv  heart  had  much  influence  with  in» 
62 


*  Z  LIFE    OF    I A  V    T(,  i  i  i  i;. 

-when  1  was  io unwilling  to  pre  dp  my  business,  and 

throw  myself  into  the  hands  ol'  God,  as  a  poor  depeudS- 

ant  creature  lor  temporal  BS  well    ftj  spiritual  meiv. 
J  naturally  hated  dept  nilam  t \  and  could  not    hear    the 
thought   of  receiving  bl farthing  Be- 

sides ;  all  ministers  who  did  not  maintaii 
were  considered  in  our  country  as  hireling  preach. 
This  reproach  was  hard  for  me  to  endure  ;  not  con- 
sidering that  it  is  really  a  reproach  to  a  man  who  is 
called  of  God  to  leave  all  and  devote  himself  unroerv- 
adly  to  the  work  of  the  ministry,  to  he  so  far  aitan- 
i  with  the  things  of  this  world,  as  many  are  who  work 
six  days    out  of  seven  on  their  farm  I  ir  trade, 

dec.  But  the  Lord  was  determined  that  I  should  sub- 
mit to  his  way,  and  although  the  rod  was  grieYOUS  for 
the  time  being-,  yet  I  trust  I  shall  forever  praise  him  in 
eternity  for  using  it.  "  God  moves  in  a  mysterious 
way,  his  wonders  to  perform,''  hut  he  sees  the  end  from 
the  beginning,  and  leads  his  people  forth,  "in  the 
right  way  that  they  may  go  to  a  eiiy  of  habitation." 

3d.  This  dispensation  almost  (and  I  think  I  may 
say  with  propriety  quite)  cured  me  of  all  anxiety  to 
become  rich,  or  to  be  possessed  of  much  of  the  riches 
of  this  world,  and  from  lhat  time  to  this,  I  have  enjoy- 
ed that  confidence  in  God  for  the  supply  of  all  my 
temporal  wants  which  before  I  was  in  a  great  degree 
a  stranger  to.  My  friends  have  frequently  offered  to 
assist  me  in  obtaining  a  house  that  I  could  call  my 
own,  and  have  repeatedly  urged  me  to  give  my  con- 
sent to  a  subscription's  being  circulated  for  that  pur- 
pose, but  I  never  felt  liberty  in  my  mind  to  acquiesce 
with  their  generous  proposals,  although  I  had  every 
reason  to  believe  that  such  an  undertaking  would  suc- 
ceed. I  have  not  a  word  to  say  against  other  Christ- 
ians possessing  a  house  or  lands,  but  for  sty  oxen  part 
I  think  such  a  course  would  not  be  expedient.  Our 
blessed  master  had  no  where  to  lay  his  head  ;  and 
Paul  declares  that  he  had  no  certain  dwelling-place, 
and  we  should  be  willing  rather  to  sutler  with  them, 
than  that  the  ministry  should  be   blamed.     Besides,  it 


LIFE    OF    RAY    POTTER.  ?\) 

is  best  perhaps  for  Ministers  to  live  in  a  continual  state 
of  dependance  on  God  for  temporal  as  well  as  spiritual 
mercies — they  have  thereby  the  opportunity  of  prov- 
ing God  every  clay,  and  of  exercising  faith  in  his 
promises.  God  threw  me  down  on  a  sick  bed,  when 
I  had  no  "  goods  in  store/'  and  when  a  wife  and  four 
children  were  dependant  on  me  for  their  daily  bread; 
but  at  the  same  time  that  he  thus  laid  his  hand  upon 
me,  he  gave  me  sweet  consolation  by  enabling  me  to 
trust  in  his  promises  and  word  ;  and  although  I  was 
about  nine  months  in  this  situation,  yet  I  do  not  re- 
member of  ever  having  a  single  distressing  thought  on 
the  subject,  nor  did  I  ever  want  for  any  good  thing. 
And  this  confidence  in  God  has  generally  been  afford- 
ed me  since  ;  and  although  after  my  recovery,  I  taught 
a  school  for  a  few  months,  as  I  conceived  it  my  duty, 
yet  when  I  felt  it  my  duty  to  give  up  all  temporal  busi- 
ness and  devote  my  whole  time  to  preaching  the  gos- 
pel, and  the  work  of  the  ministry,  although  I  had  no 
ted  salary,  yet  I  was  enabled  to  cast  myseif  into  the 
hand*  of  him  whom  I  believed  had  called  me  to  the 
work.  And  I  will  speak  it  to  his  glory  forever — he 
has  always  taken  care  of  me  and  my  family,  and  sup- 
plied all  our  wants.  I  bless  his  name,  and  trust  I  shall 
ever  continue  to  do  so  in  time,  and  in  the  heavenly 
world  above,  fortius  scene  of  afflictions  which  he 
brought  me  through.  While  the  Lord  kept  me  on  the 
verge  of  time,  looking  first  into  the  eternal  world 
which  lay  before  me,  and  then  at  this  world  which  1 
conceived  I  was  just  about  leaving  forever,  I  had  such 
a  view  of  the  emptiness  and  vanity,  and  I  may  add, 
sinfulness  of  much  which  is  called  worsl.i  %  the 

professed  people  of  God, as  ]  trust  I  shall  never  forf 
O  how  much  is  there  in   the  professional  world  that  is 

highly  esteemed  among  them,  that  is  an  abomination 
in  the  sight  <>f  Him  who  requires  truth  in  the  inward 
part.  The  pompous  show  of  elegant  meeting  ben* 
polished  preachers^  (I  mean  not  those  who  are  like 
polished  shafts — I  wish  there  irere  more  of  tuck,)  or  in 
other  words,  a  fashionable  religion,  looked  to  me 


£0  Lift    OF    RAY    POTT  PR. 

that  time,  lighter  than  vanity  when  compared  with  ihr 
simplicity  of  the  gospel  which  the  world  hate  and  d< 
pise*     (>  may  I   never  forget  tin  which  I  then 

hath  and  may  they  ever  have  a  salutary  infill*  I 
through  the  sanctifying  influences  of  the  grace  of  God, 
in  preserving  me  from  those  things  which  1  then  saw 
to  be  altogether  insufficient  to  .satisfy  the  soul  in  view 
of  an  awful  and  long  eternity.  Finally,  my  sicki  < 
and  afflictions  seemed  to  be  really  sanctified  to  me, 
and  I  humbly  trust  were  the  means  in  the  hand  of  the 
Holy  Spirit,  in  weaning  me  more  from  the  world  than 
I  had  been,  and  fittiug  me  for  farther  usefulness  in  the 
bles»ed  cause  which  I  had  espoused. 

— ■ ♦©#©««- 

CHAPTER  V. 

Extreme  nervous  weakness — Commenced  preaching  again 
— Commenced  preaching  in  Providence — The  Church 
in  Cranston  dissent  from  the  Six  Principle  Baptists 
on  account  of  the  ordinance  of  laying  on  of  ha  neb — 
View  of  that  subject,  fyc. 

1  now  found  myself  afflicted  with  a  universal  weak- 
ness of  the  nervous  system,  a  complaint  which  I  will 
not  undertake  to  describe  ;  as  it  would  be  useless  to 
those  who  knowT  what  it  is  by  experience,  and  as  for 
thosewho  do  not  thus  understand  it,  they  can  never  be 
convinced  merely  by  the  testimony  of  others.  O  how 
much  unfeeling  cruelty  there  is  exercised  towards  nerv- 
ous persons,  by  those  who  are  ignorant  of  the  nature 
of  the  disease;  a  disen-r,  too.  which  is  as  much  be- 
yond the  power  of  those  to  remedy  who  are  its  tortur- 
ed subjects,  as  is  a  consumption  of  the  lungs,  or  n  con- 
tagious fever  ;  and  yet  all  the  consolation  which  such 
afflicted  souls  get  from  the  majority  of  mankind,  is  to 
be  laughed  in  the  face,  and  sneeringly  to  be  called 
spleeny,  &c.  I  have  thought  that  God  suffered  me  to 
be  afflicted  with   this  dreadful  complaint,  that  I  might 


LtFE    OF    RAY    POTTER.  ${ 

know  how  to  pity,  deal  with,  and  have  compassion  on 
others,  who  were  in  the  same  situation.  1  suffered 
more  than  I  can  possibly  describe,  while  confined  for 
about  nine  month-,  almost  as  weak  as  a  little  child. 
The  nervous  complaint  makes  a  grand  fortress  for  the 
devil,  and  gives  him  a  great  advantage  over  those  who 
One  effect  which  it  has  always  had 
on  me,  when  overcome  with  it,  is,  that  it  produces  a 
kind  oft:  5  and  restlessness,    that   is  extremely 

disagreeable,  if  not  gratified.  I  have  spent  hours  al- 
rable,  in  walking  the  fields  and  proves,  in 
the  dark  watches  of  the  night,  when  an  J  thing  more 
than  ordinary  occurred  to  give  me  trouble.  I  kj 
this  was  not  best  for  me,  and  could  reason  on  the  sub- 
ject :  but  still  it  would  seem  as  if  I 
could  not  govern  myself.  O  how  many  times  have  I 
left  my  bed  and  pursued  these  solitary  walks,  and  \> 
ed  the  time  away   in   agony  alone  !    But  I  will  not  un- 

.  as  I   before  observed,    to    describe  th*  *ffc 
of    a    in  .  on    him     who    is    thus    af- 

fected.    I    will    only   say,    that    although   it  does  not 
earns  him  of  his  reasoning  powers,  (for  he  ran  rea- 
taelustvei  ,  h?  I  may  M 

to    unman  him  :   it  reduces  him  in  BOOM  >ense, 
to  th<  :  a  little  child,  und  such  a  person  ought  to 

be  dealt  with  accordingly.  During  the  time  of  my  con- 
finement, [  read  as  moch  as  the  stare  of  my  health 
Would  permit,  reviewed  my  former  studies  of  English 
grammar,  mnthematicks,  fee*  a-  I  contemplated  keep- 
mLr  school  :t-  soon  as  1  should  be  able.     Go  1   ral 

kind  friends,  who  were  attentive  to  me 
ind  all  my  temporal  war  tup* 

1 .       1 : i    t  i ;  it    I    in o \ 

i   teachin  . 
small  school,  and 

lint   1    a  k   in   body,  and  1. 

much  in  mv  mind,  through  the  it  I  tempts 

at  son  >  of  the  Devil.    1  determined,  h  i 
vour  to  do  mv  duty,  it  it  should  be  made  know  d  to  mQj 


BQ  i.irr   .a    i:  i\ 

About  tlii>  time,  some  of  the  brethren  in  Provid. 

who  were  members  of  the  ehurrh  in  Cranston,  pro- 
vided a  room  in  the  north  part  of  that  town,  for  the 
purpose  of  holding  meetings,  and  it  was  proposed  thai 
brother  T.  ami  myself  should  alternately  attend  tie 
1  accordingly  commenced i  but  it  was  through  much 
infirmity.  My  first  visit,  I  remember,  was  attended 
with  circumstances  not  much  calculated  to  gain  the 
applause,  or  approbation  of  the  great.  Haying  obtain* 
ed  the  loan  of  a  miserable  looking  old  horse,  1  mount- 
ed, with  apparel  myself  which  tolerably  well  coincided 
in  appearance  with  the  almost  worn  out  beast,  who 
bore  my  weak  and  trembling  frame.  I  proceeded 
with  a  slow  pace  to  the  place  appointed,  being  saluted 
by  sundrv  boys,   as  1  passed  along  the  b1  that 

my  horse  had  lost  his  tail  !"  The  days  had  been,  w  hen 
I  could  not  have  endured  this;  but  the  scene  which  I  had 
so  lately  passed  thro1  prepared  me  to  Buffer  this  sham* 
jind  reproach  without  anf^ror  repining-  1  kn***  iuat 
God  looked  at  the  heart,  and  that  the  time  was  not 
far  distant,  when  all  the  splendour  of  this  world  would 
fade  and  pass  away,  and  nothing  but  pure  and  undo* 
iiled  religion  stand  before  the  great  white  throne! 

1  was  about  this  time  greatly  dil  n  account 

of  the  erroneous  sentiments  and  practices  of  many 
professional  Christians.  The  Faraum  delusion,  which 
J  have  before  alluded  to,  prevailed  to  an  alarming  de- 
cree, not  far  from   me.     I   was    almost  in  an  agony, 

Dsiderable  part  of  my  time,  for  fear  that  I  should 
either  settle  down  into  a  dull  formality,  on  the  one 
hand,  or  in  endeavouring  to  avoid  that,  run  into  an  ex- 
treme of  religious  fanaticism  and  blind  delusion. — 
This  brought  me  before  Qod  often,  b<  seeching  him 
that  I  might  be  %i  ltd  forth  in  the  right  way,  that  I 
might  go  to  a  city  of  habitation.'''  I  well  remember 
the  places  in  the  groves  and  swamps  in  Cranston, 
nnd  after  I  removed  from  that  town  into  John 
where  1  used  often  to  resort  and  cry  most  (air 
■d    to    lead    my    mind    into  truth,  and  pre   . 

jne  from    dangerous    errors.     I  think  those  praj 


LIFB    OP    RAY    POTTHR.  S3 

have  since  been  answered,  (as  I  shall  shew  in  the 
sequel,)  but  in  a  way  the  most  distant  from  my 
expectations  at  that  time.  I  believe  these  desires 
were  begotten  in  my  breast  by  tiie  Holy  Spirit. — 
41  Howbeit,  (says  Christ)  when  he  the  Spirit  of 
truth  is  come,   he   will  guide  you  into  all  truth. *' 

At  this  time  I  had  not  the  most  distant  idea  but 
what  my  Arminian  sentiments  were  true,  nor  did  I 
think  of  examining  them.  I  however  began  to  doubt 
the  propriety  of  some  of  the  notions  of  the  Six  Princi- 
ple Baptists,  in  respect  to  ordinances.  The  idea  re- 
iting  the  laving  on  of  hands  on  private  member* 
of  the  Church,  I  endeavoured  to  examine  candidly  br 
the  word  of  God,  and  was  satisfied  in  the  issue  that 
ii  was  unscriptural.  I  will  here  transcribe  a  part 
of  a  letter  which  I  wrote  in  answer  to  an  anonymous 
one  which  I  received  on  this  subject  some  time  after 
the  Church  to  which  I  belonged,  as  well  as  myself,  re- 
solved no  longer  to  acquiesce  with  the  restrictions  of 
the  Six  Principle  Baptists,  (that  the  I  .  >f  hands 

should  be  a  bar  to  the  communion)  which  will  give  the 
reader  a  eompreln  w  of  the  subject. 

44  You  next  come  to  the  point  in  question  ;  or 
rather,  you  undertake  to  prove,  that  the  laying  on 
of  hands  is  required  by  the  commands  of  Christ  or 
hil  apostles,  a-  it  respects  individual  membership 
in   the   militant   church   of  God,   &c. 

44  This,  Sir.  was  the  very  point  which  in  the  first 
place  occasioned  the  controversy;  and  now,  is  it  not 
surprising,    that    after    all    that    has  lid  upon 

this  subject  by  the  Six  Principle  Baptist  brethren  ; 
that  notwithstanding  they  contend  that  no  church, 
without  conforming  to  this  point,  can  be  in  gospel 
order,  and  of  course,  that  there  l-  not  a  denomina- 
tion of  Christian!  ander  heaven  that  is  upon  the 
pel  plan  completely  but  themselves,  snd  that  be- 
cause are  ha?e  presumed  t«»  girt  fellowship  to  othec 
denominations  of  Chr  not   been  in 

the  practice  of  this  ordinance,   we  you,  be 

considered    as     disorderly    members,     and    he    expos- 


84  Kim   <>r  BAl   roTii.R. 

cd    to    censure     M    lUoh;    that    even   upon    thll    fl 

ground    the    Shi    Principle    Baptist    preachen    i 
taken  the  liberty  to  assemble  in   council    in   Cran*- 

ton.      without     our     consent,     t  \et     t  he    C 

cards  of  the  Cranston  Church;  and  after  they  1 
so    assembled,   to   advise    that    about    twelve    mem- 
ber* of  Raid  church,    who  had,    as  they    termed    it, 
continued   rteadfkst    in    the    principles    of  [fas    doc- 
trine of  Christ,   should    he  considered   the  standing 

church  ill  CranMon,  and  thus  to  throw  the  meat 
majority,  consisting  of  about  fire  sixths  of  the 
church,  into  their  hands,  to  be  disposed  of  as  they 
should  think  propel  ;  and  that  in  pursuance  with 
the  aforesaid  proceedings*  the  said  twelve  mem- 
bers (out  of  which  number  there  were  only  four 
male?)  should  presume  in  due  form  to  excommuni- 
cato the  whole  of  us,  and  to  set  us  aside  from  the 
communion,  until  we  should  confess  and  forsi 
the  errors  of  our  ways  and  return  to  them,  as  t. 
term  it,    in     the   faith    and  order    of   tin  I 

say,  is  it  not  surprising,  that  after  all  this  and  much 
more  has  been  done  and  said  on  the  part  of  our  op- 
ponents, that  they  should  not  be  able  to  produce  one 
single  passage  from  the  Bible  to  support  them  m  their 
proceeding 

As  to  our  being?  set    aside    from  the  close*    com- 
munion,  or    from   the   manner  in   which   you   hold,   I 
do  certainly.    Sir,    highly    congratulate   you   and   the 
of    my    brethren    upon    this    auspicious    event: 
and,  Sir,  it  i>  my  earnest  and  1  presume  I 

shall  have;  an  hearty  amen  from  the  rc>t  of  my  breth- 
ren who  have  had  the  good  fortune  to  be  BbarOfS 
with  me  in  this  affair,  that  we  may  nerer  be  MM 
into  it  again,  lint,  as  I  rani  before,  ><>  Bay  1  again, 
tnat  it  is  a  matter  of  surprise,  that  you  should  j 
tend  to  say  and  do  all  these  things  and  after  all 
that  you  can  do  or  say,  as  to  the  point  in  question, 

*  \\  hat  is  here  in  \  thee  lose  communion, 

■■•  ho  had  nut  r  hands.    . 


LIFE    OF    RAY    POTTER.  86 

you  t^an  prove  just  nothing  at  all.  I  was  sensible, 
Sir,  of  this  before  ;  I  have  travelled  the  road  my- 
self: I  think  that  I  have  examined  the  subject  thor- 
oughly ;  I  gladly  would  have  caught  at  one  straw  of 
positive  proof  to  have  supported  me  in  your  ideas, 
before  I  would  have  been  induced  to  renounce  them. 
But,  Sir,  after  I  became  thoroughly  convinced  that 
they  could  not  be  supported  by  plain  scripture  tes- 
timony, I  candidly  relinquished  them,  and  from 
hence,  I  did  not  hesitate  to  say  what  I  did  say  in 
my  letter,  that  I  invoked  the  genius  of  the  whole  of 
my  Six  Principle  Baptist  brethren  to  prove  the  po- 
sition from  the  word  of  God.  I  have  no  doubt,  Sir, 
but  they  have  done  their  best  to  endeavour  to  do  it. 
I  presume  that  they  consider  you  to  be  the  most 
competent  person  who  could  be  found,  that  would  un- 
dertake to  contend  for  the  point  ;  and,  I  presume  that 
you  said  ail  that  you  conceived  that  you  had  to  say  in 
order  to  maintain  the  position.  But,  Sir,  what  does  it 
all  amount  to  ?  You  ask  if  such  were  not  the  prac- 
tices at  the  opening  of  the  gospel  day,  &c.  You  make 
eat  talk  about  idolatry,  superstition,  bigot 

:.  and  scripture,  and  the  such  like  ; 
but,  as  to  proving  that  which  you  have  undertaken, you 
have  fallen  altogether  short.  You  have  not  adduced, 
a-  I  before    observed,  one  single   pa.-  ture 

to  -hew  me  that  the  laying  on  of  hand-  mi  private 
members,  as  a  prerequisite  to  their  becoming  visible 
members  of  Christ's  militant  kingdom,  is  a  command 
of  the  gospel. 

1  have  never  disputed  that  the  writer  to  the  He- 
brews in  the  (3th  chapter  and  2d  vcr.-e,  mentions  the 
laying  on  of  hands  ;  neither  have  f  disputed  that  Pe- 
ter and  John  laid  hands  on  the  disciples  at  Samaria, 
or  that  Paul  laid  hands  on  the  twelve  men  ;    nor  ha\t*  I 

disputed  tin*  pnvih*Lr<'  of  laying  on  of  bands  on  private 

member-  of    the  church  in  this  aire.      Hut  obsme,  the 

id<a  whirh   we  hare  in  this   perform  the  point 

which  we  differ  upon.  Your  idea  1^,  that  a  person  is 
not  a  legal  member  of  the  visible  church  of  Christ,  an- 

3    ii 


I.IIT,    or    RAY    TOTTEK. 

til  they  have  been  under  bands.     V<>u  contend  that 
this  is  ibe  import  of  the  ps  ove   referred  to 

Hebrews  j  of  course  you  make  the  conclusion,  that  no 
church  or  individual  ia  in  gospel  order  without  eon- 
forming  to  it,  ami  from  hence  you  reject  them  from 
the  Lord'.-  Table,  &c.  Now,  that  you  have  nothing 
decisive  to  prove  yourself  correct,  I  presume  has  al- 
ready appeared,  and  I  do  therefore  contend,  that,  as 
far  as  you  should  go  upon  this  subject,  should  he  to  say 
that  that  is  your  opinion  respecting  the  point  ;  but, 
you  should  remember,  that  other  Christians  have  as 
id  rig-ht  to  their  opinions  upon  this  passage  as  you 
have  yourself,  and  not  because  they  may  differ  from 
you  in  the  ideas  which  may  he  drawn  from  a  pass 
of  scripture  of  the  like  nature  with  the  above,  to  con- 
clude that  you  have  a  gospel  right  to  predominate  your 
opinion  over  that  of  your  brethren.  Circumstantial 
evidence  is  all  that  you  can  produce  to  maintain  your 
ideas,  and  I  think  if  we  were  to  gather  the  whole  of 
this  which  is  to  he  found  in  the  acts  of  the  apostles, and 
to  weigh  it  in  the  balances,  that  even  upon  this  ground 
you  would  he  found  wanting". 

Now  the  question  arises,  that  whether  the  apostles, 
when  they  laid  hands  on  the  disciples  at  Samaria,  or 
Paul,  when  he  laid  hands  on  the  twelve  men  at  Ephe- 
sus,  performed  the  thing  with  the  views  fol  which  you 
contend,  or  whether  they  performed  it  as  the  means  to 
obtain  the  gift  of  the  Holy  Ghost.  That  they  did  not 
perform  it  with  the  \icws  and  upon  the  principles  for 
which  you  contend,  appears  rather  evident  from  va- 
rious circumstances.  And,  in  the  first  place,  when 
Peter  preached  at  the  day  of  Pentecost,  and  a  multi- 
tude were  pricked  at  the  heart,  and  cried  out,  men  and 
brethren,  what  shall  we  do,  &C.  it  appears  that  Peter 
told  them  plainly  what  to  do  ;  "  to  repent  and  be  bap- 
tised, every  one  of  them,  in  the  name  of  Jesus  Christ, 
for  the  remission  of  sins,  and  they  should  receive  the 
gift  of  the  Holy  Ghost  ;"  Acts  2,  38.  He  tells  them 
nothing  about  the  laying  on  of  bands,  to  our  knowl- 
edge, neither  is  there  any  thing  mentioned  relative  to 


LIFE    OP    RAY    POTTER.  S7 

the  circumstance,  that  would  lead  us  to  imagine  that  it 
was  attended  to.  In  like  manner,  was  the  circum- 
stance of  the  jailor's  crying  out  unto  Paul,  in  language 
of  the  same  import,  and  Pauh  tells  him  he  must  be- 
lieve; and  then  the  circumstance  of  his  being  baptized 
seems  to  be  carefully  mentioned,  but  nothing  said 
about  the  laying  on  of  hands.  So,  also,  in  the  case  of 
Lydia  and  her  household,  the  circumstance  of  her  be- 
ing baptized  is  mentioned,  hut  not  a  word  about  laying 
on  of  hands  ;  so,  likewise,  it  was  the  case  respecting 
Cornelius  and  his  household.  In  all  of  these  circum- 
stances, the  ordinance  of  baptism  is  expressly  mention- 
ed ;  and,  Sir, if  it  were  really  the  case,  that  the  laying 
on  of  hands  is,  as  you  contend,  an  ordinance  of  the 
gospel  with  baptism,  and  as  essential  to  be  attended  to 
for  visibility  ;  I  say,  if  this  really  were  the  case,  might 
we  not  expect  that  there  would  have  some  things  been 
mentioned  in  all  of  these  circumstances  relative  to  it! 
It  cannot  be  found  that  the  apostles  ever  laid  hands  on 
private  members  of  the  church,  who  had  already  re- 
ceived the  gift  of  the  Holy  Ghost.  While  Peter  was 
speaking  to  Cornelius,  the  Holy  Ghost  fell  on  them, 
and  of  course  there  was  no  necessity  that  the  apostle 
should  use  this  means  to  obtain  the  blessing  which  they 
had  already  received  :  but  he  cries  out,  <4  can  any  man 
forbid  water,  that  these  should  not  be  baptized,  which 
have  received  the  Holy  Ghost,  as  well  as  we  1M  And 
he  commauded  them  to  be  baptized,  &c.  Now,  I  ask 
you,  Sir,  if  it  appears,  when  we  look  impartially  at  this 
ctreaaittaac6|  as  if  the  apostle  laid  hands  on  Cornelius 

and  his  household,  or  whether  Philip  laid  hands  on  the 

Branch  \    Certaiifly  it  docs  not  look  bo  to  me  ;  but 

you    may  s;iv    1    do  not    know  that    they  did    n«»t  ;    mo- 
ther, Sir,  do  \ on  know,  that  io  the  6th  of  Hebn 
the  apostle  meant  to  eoaimaicate  the  ideas  for  which 
you    contend.      But,   as   jron    resort   to    eiroajnataji- 
ees  and  appearaoeea,  all  that  I  aah  far  is  to  let  them 

have  their  proper  weight,  that  all  Christian!  may  weigh 
iliem  in  their  mind,  and  judge  for  tbemseJtett 

M  On  the  other  hand,  that  the  a;»  rOCtieed  the 


CO  I. IKK     OI     RAY    POTT  I 

laying  on  of  hands,  in  the  two  i  >c  mentioi 

not  with  the  riews,  nor  upon  the  principles  for  which 

you  contend,  but  us  the  means  tlint  the  llolv  Ghosi 
might  be  given,  or  that  a  special  blessing  might  be  ob- 

tained,  appears  rather  evident  from  various  eireurn- 
stances.  And,  in  thefirst  place,  it  appears  that  Ihej 
laid  on  hands  upon  various  occasions.  Observe  Acts, 
28th,  Sth    and  9th:     And    it  caine   to  pass,  theft  the 

father  of  Publius  lay  sick   of  a  fever,  and  of  a  bloody 
flux,   to   whom   Paul   entered  in   and   prayed,  and  laid 
his  hands  on  him,  and  healed  him,  &c.    Again  observe, 
that  Ananias  put  his  hands  on  Saul,    before  the  scales 
fell   from    his  eyes,  Acts,  9,    17.      Our    Saviour  laid 
his  hands  on   little    children  :    observe  Matthew,   19, 
13,  14  and   15:     "  Then  there  was  brought  unto  him 
little  children,  that  he  should  put  his  hands  on  them 
and  pray  ;  and  the  disciples  rebuked  them  ;  but  Je- 
sus said,  suffer  little   children  to  come  unto  me,   and 
forbid  them  not,  for  of  such  is  the  kingdom  of  heav- 
en ;    and    he  laid  his  hands  on   them,   and   departed 
thence."     All  that  our  Saviour  says  about  laving  on 
of  hands,  that  I  have  observed,   is  recorded  in  Mark, 
1G,  18:      "They  shall  take  up  serpents  ;  and  if  they 
drink  any  deadly  thing,   it  shall  not  hurt  them  ;  they 
shall  lay  their  hands  on  the  sick,  and  they  shall  recov- 
er."    These    are    the    signs    which   our   Saviour  > 
shall  follow    them  who  believe  in  the  gospel.     Now, 
suppose,  Sir,  that  I    were  to  take    it  into  my    head  to 
tell  you  that  the  laying  on  of  hands  on  the  sick  must 
he  strictly  attended   to,  and   if  you    are   a    preacher, 
that  you  must,  without  fail,  ever  lay  hands  on   the  sick 
of  the  church,  and   pray  for  them,  and  except  you  at- 
tend to  it,  that  you  should  be  called  a  disorderly  walk- 
er ?     I  say,  suppose  that    I  were  to  take  this  stand  ;  I 
certainly  have  as  much,  yea  more,  fjom  the  Bible,  to 
back   me    in    my    position,   as  you   can    possibly    ad- 
duce in  support  of  yours.     I  have  thus,  Sir,  considered 
the  subject ;   much  more  might   be  said,  but  I  have  al- 
ready swelled  this  letter  beyond  that  which  I    at  first 
apprehended  ;  I  shall,  therefore,  forbear  to  make  anjr 


LIFE    OP    RAY    POTTER.  £Q 

further  observations  upon  it,  saving  only  thi3  that  I  do 
not  wish  to  debar  you  from  your  privilege  of  enjoying 
your  own  opinion  upon  the  point  of  laying  on  of  hands 
on  private  members  ;  neither  do  I  discard  the  idea 
myself.  I  hold  it  to  be  a  privilege  ;  and  with  such 
views  we  practice  it.  But  Sir,  I  continue  to  dissent 
from  your  ideas  respecting  it,  and  this  I  shall  consider 
to  be  my  privilege  to  do,  until  my  errors  are  shewn 
me  by  plain  scripture  testimony  ;  choosing  rather  to 
take  the  word  of  God  for  the  man  of  my  counsel  in 
matters  pertaining  to  religious  faith  and  practice, than 
to  abide  by  the  decision  of  my  Six  Principle  Baptist 
brethren,  especially  in  points  where  it  evidently  ap- 
pears their  decisions  and  the  scriptures  of  truth  do  not 
agree.  One  point  more,  however,  it  might  he  con- 
sidered by  you  essential  to  take  notice  of,  which  is  the 
idea  that  is  generally  advanced  by  the  advocates  for 
the  laying  on  of  hand-,  that  by  the  Holy  Ghost's  be- 
given  at  the  laying  on  of  the  apostles'  hands,  was 
a  confirmation  from  Heaven,  that  the  ordinance  was 
ever  to  be  attended  to  in  the  manner  which  you  pre- 
scribe. If  it  were  t!  that  it  was  intended 
for  an  ordinance  of  the  g  i^reeable  to  your 
mierpreiation  oftl  t,  it  might  probably  be  con- 
sidered M  a  confirmation  of  the  ordinance  ;  but,  with 
respect  to  the  subject,  as  it  lies  before  us,  your  ar- 
guments   upon  this  head   prove  nothing  to  your  pur- 

"There  are  many  other  remarks  in  your  letter, that  I 
would  consider  at  large,  if  it  were  not  for  the  reason 

above   mentioned,    of  swelling  this  epistolary  cominu- 

ninition.  Your  remarks  respecting  my  want  of  a  be- 
lief in  the  scriptures,  if  ugly  cruel  and  unjust, 
and  your    arguments  adduced    in  apposition    to  the 

open     communion,  1    consider    to   be  hardly  consistent 

with  the  declaration  of  oui  Bariour,  John,  W, 

By   this  shall  all  nn-n    know  the  mj  di<eiples, 

if  ye  have  love  one  to  another ;  and  also  with  iMat- 
thew,  23,  8:  For  one  is  your  master,  even  Christ, 
and  all  ye  are  brethren,  with  numerous  other  passage* 

Ha 


*MJ  LIFE    OP    RAY    POTTER. 

of  the  like  nature,  which  could  be  easily  brought  for- 
ward. I,  however,  conclude,  by  just  remarking,  that 
it  might  be  profitable  probably  for  you,  before  you 
make  another  attempt  to  support,  or  rather  confirm 
against  US,  an  unscriptural  and  unjust  charge, to  count 
the  cost,  and  consider  whether  you  have  scripture  and 
reason  at  hand,  to  bear  you  out  in  your  Undertaking* 
You  are  unknown  to  me  ;  but,  whether  you  are  saint 
or  sinner,  I  wish  you  well  ;  and  if  it  is  really  the  case, 
that  you  are  a  professed  follower  of  the  Lamb,  and  a 
Christian  indeed,  I  subscribe  myself  yours  in  the  gos- 
pel of  Christ,  Ray  Potter." 

The  reader  will  observe  the  result  of  my  enquiries 
in  relation  to  this  subject.  Nor  was  I  alone  in  my 
difficulties  and  opinion.  Brother  T — m  the  pastor, and 
more  than  five-sixths  of  the  private  members  were  of 
the  same  mind.  Brother  T — m  however,  took  the  ad- 
rice  of  the  Deacon  of  the  church  who  had  advised  him 
not  to  break  the  order  of  the  people  to  whom  we  be- 
longed, until  he  laid  the  subject  before  them  in  yearly 
meeting  and  thus  to  leave  them  in  an  honorable  way, 
or  words  to  this  import.  We  therefore  concluded  to 
bear  with  the  restrictions  until  the  annual  yearly 
meeting  which  was  to  be  held  in  Johnson  the  ensuing 
September  at  which  time  we  determined  to  lay  the 
gubject  before  them,  and  request  liberty  to  enjoy  the 
freedom  of  communing  with  those  who  had  not  been 
"under  hands."  This  getting  rumoured  about  made  "no 
small  stir"  however,  and  we  were  visited  before  the 
meeting  by  one  of  the  leading  Elders  of  the  order  who 
laboured  to  prove  us  to  be  in  error,  and  to  vindicate 
the  ideas  of  the  Six  Principle  Baptists;  and  also  ad- 
monished us  not  to  bring  the  subject  into  the  yearly 
meeting.  This  threw  us  into  a  considerable  of  a  tri- 
al ;  for  we  saw  no  hopes  of  deliverance  from  this  quar- 
ter at  all.  After  the  meeting  assembled,  we  were  in 
great  perplexity  to  know  what  course  to  take,  but  in- 
asmuch as  I  had  been  appointed  a  messenger  from  the 
Cranston  Church,  and  before  my  appointment  had 
toli  the  church  that  I  could  no  longer  agree  with  the 


LIFE    OP    RAT    POTTER,  91 

Six  Principle  Baptists  in  respect  to  the  idea  of  laving 
on  of  hands,  I  thought  I  must  make  that  known,  or  I 
might  subsequently  be  accused  of  acting  hypocritically 
under  the  cloak  of  a  Six  Principle  Baptist  in  their 
Yearly  Meeting  when  I  was  opposed  to  them — and 
thought  it  my  duty  also  to  state  the  same  in  relation 
to  the  principal  part  of  the  church.  As  I  arose  to 
speak  however,  I  was  ordered  u  to  sit  down"  by  the 
moderator,  and  this  in  succession  according  to  the 
statement  of  some  that  were  present,  five  tunes — of 
this  I  will  not  be  positive.  Brother  T — m  finally 
made  himself  heard  a  few  minutes,  and  after  some 
farther  discussion  I  was  permitted  to  say  a  few  words, 
which  I  conceived  to  be  my  duty  as  stated  above.  We 
began  to  ihink  this  rather  "  cool  treatment, ?'  never- 
theless felt  determined  to  pursue  that  course  which  we 
conceived  duty  had  marked  out. 

I  will  here  make  another  short  extract  from  a  state- 
ment of  facts  which  I  published  not  long  after  this, 
illustrative  of  this  subject,  and  of  our  proceeding*. 

i,  however,  alter  the  Yearly  Meeting,  by  re- 
quest, Elder  T — m  broke  bread  to  the  church  of 
Christ  in  Burrillville,  winch  was  raised  up  under  the 
instrumentality  of  the  late  beloved  and  pious  Elder 
John  Colby,  and  which  i-  a  church  in  connexion  with 
the  people  generally  termed  Free  Will  Baptists. 
This  was  considered  by  his  opponents  as  sufficient 
cause  for  his  impeachment  as  a  transgressor  of  the  ralei 
of  the  Yearly  Meeting,  Sec.  He,  however,  laid  hifl 
proceedings  before  his  brethren,  in  a  regular  church 
meeting,  on  which  occasion  there  was  present  the  D 
brethren  and  sisters,  I  think,  that  ever  I  had  p 
together  at  a  church  meeting.  They  universally  ap- 
probated him,  that  wen-  present,  MTlOg  tWOj  as  frill 
en  in  the  letter  which  we  sent  unto  the  several 
churches,  stating  <»ur  determination  to  withdraw  from 
their    restriction. 

"  I  would,  however,  observe,  that  at  a  church  meet- 
ing a  month  previous  to  the  one  just  mentioned,  the 
brethren  who  were  opposed  to  our  proceeding*  stated 


92  LIFE    OF    RAY    POTTFR. 

their  grievances  to  us,  and  their  determination  not  to 
move  from  the  close  communion,  &x.  together  with 
other  conversation,  which,  although  they  night  feel 
justified  in,  yet  unto  me  it  appeared  to  he  exceedingly 
unjust  towards  hrother  T — m,  and  seemed  as  it  were 
to  almost  rend  his  heart.  This  was  the  last  time  that 
they  ever  met  with  us,  in  church  meeting  excepting  the 
two  following,  as  mentioned  ahove.  Elder  T — m  now 
gave  liberty  or  an  invitation  to  other  denominations  to 
come  to  the  communion  table.  Not  long  after  this,  it 
was  rumoured  that  a  council  was  to  assemble  at  Cran- 
ston, to  setupon  the  concerns  of  the  Cranston  church. 
I  could  not  put  confidence  in  the  report,  as  1  knew  that 
the  church,  as  a  body,  knew  nothing  about  such  a  pro- 
ceeding. I  went,  however,  with  brother  T — m  to  the 
brother  whom  I  understood  had  reported  the  sto- 
ry. iNot  long  after  we  had  entered  the  house,  he  in- 
troduced the  subject,  I  think,  in  the  following  man- 
ner. He  observes,  "  I  suppose  you  have  heard  that  a 
council  was  to  meet  at  Cranston,  on  such  a  day  ?"  &c. 
We  told  him  we  had  heard  such  a  report,  but  could 
not  put  confidence  in  it,  as  we  knew  that  the  church, 
as  a  body,  never  had  authorised  the  calling  of  a  coun- 
cil, and  indeed  that  they,  in  a  church  capacity,  knew 
nothing  about  it.  He  observed  that  that  made  no  dif- 
ference,or  words  to  that  import, and  that  he  had  a  right 
to  call  a  council  to  advise  with  him,  fee.  We  requi 
ed  him  to  explain  the  matter  to  us  ;  accordingly  he 
informed  us,  that  he  met  Elder  M.  in  the  road  but 
a  few  days  ago,  upon  which,  convc  ration  took  place 
between  them,  relative  to  the  Cranston  church  :  that 
Elder  M.  thought  that  a  council  ought  to  be  called, 
and  that  he  made  answer  that  he  thought  so  too  ;  and 
that  accordingly  the  men  were  nominated  and  the 
business  concluded  between  them  two  on  the  spot. 
This  circumstance  I  state,  not  with  a  disposition  to 
injure  the  brother  who  was  engaged  in  it,  but  justice 
demands  that  I  should  do  it,  in  order  to  give  a  fair 
statement  of  the  facts  which  have  transpired.  The 
council  accordingly,  as  I  before  observed,  were  select- 


LIFE    OF    RAY  POTTER.  03 

cdf  nominated  and  appointed  to  meet  at  Cranston 
upon  a  certain  day.  I  think  that  there  were  five 
Elders  chosen,  but  only  three  of  them  attended. 
Their  advice  was,  that  the  twelve  members  who  were 
opposed  to  Elder  T — m  and  the  rest  of  the  church, 
ought  to  be  considered  the  standing  church,  and  of 
course,  to  have  power  to  deal  with  all  the  rest  of  us 
as  they  think  proper.  This  twelve,  I  believe,  at  that 
time,  made  about  one  sixth  part  of  the  church." 

We  now  forwarded  to  the  several  churches  in  the 
connexion,  a  circular  containing  resolutions  of  the 
church  of  which  the  following  is  the    substance  : 

M  Voted,  That  the  proceedings  of  our  church  meet- 
ing of  November  G,  1S19,  be  transmitted  to  the  seve- 
ral churches  denominated  Six  Principle  Baptist,  with 
whom  we  were  formerly  in  connexion,  thereby  in- 
forming them  that  this  church  did,  on  that  day,  posi- 
tively and  openly,  in  their  regular  church  meeting,  re- 
nounce the  restriction  of  the  Yearly  Meetings  respect- 
ing the  order  of  the  communion,  and  consequently 
withdrew  fellowship  from  them. 

M  Voted  furthermore,  That  we  are,  and  of  right 
should  be,  a  free,  independent  church  of  Christ,  and 
do  hereby  deny  the  authority  of  the  Yearly  Meeting, 
with  whom  we  have  been  in  connexion,  or  any  other 
general  meeting,  combination,  or  association  of 
churches,  to  govern  or  to  order  the  concerns  of  thi^v 
church — believing  that  the  scriptures  of  truth  are  alone 
Sufficient,  together  with  the  spirit  of  God,  to  direct  us 
in  the  government  of  the  church  of  God  ;   and  that 

accountable  to  him  alone,  how  we  conduct  the  af- 
fairs of  his  kingdom." 

Agreeably  however  with  the  adVice  of  the  council 
already  referred  t<»,  tin*-**  few  members  amounting  lo 
only  about  one  sixth  part  of  the  churoh,  proceeded  in 
dim  form  to  ezeomsaunicate  all  the  n  inting  "t 

mure  than  lixty  private  members  t  v% .  •  BMersi  and  two 
Deacons!  In  addition  t<>  this,  the  Yearly  Meeting 
pretended  to  the  power  <>t  making  roid  the  ordination 
of  Elder   T — in,   and   passed    ■   >oto    according 


Ot  LITE    OP    RAY    POTTEft. 

This  was  the  first  feeling  lesson  which  I  erer  took  on 
the  subject  of  the  independency  of  individual  church 

and  although  as  the  proverb  it,  **  a  burned  child  dreadt 

thcfin^  \v\  notwithstanding  all  my  luhsequent  pre- 
cautions, I  Ofice  more  got  involved  as  I  shall  shew  in 
the  sequuL  The  conduct  of  the  Six  Principle  Bap- 
tists in  relation  to  this  subject  seemed  to  me  to  assim- 
ilate nearer  to  the  image  of  popery,  than  to  the  New 
l \  -Moment  rule  of  church  government.  Let  it  be  re- 
membered that  there  is  no  ecclesiastical  power  on 
earth  exceeding  the  power  of  an  individual  regularly 
constituted  church,  and  that  no  combination,  Yearly 
Meeting,  Bishop  or  Pope,  have  any  right  to  interfere 
with  their  privileges.* 

In  the  mean  time  I  continued  preaching  in  Provi- 
dence. We  had  not  continued  our  meeting  there  more 
than  a  month,  before  there  began  to  be  a  sound  of  rain. 
The  meetings  were  crowded,  and  the  congregation  at- 
tentive. Numbers  came,  who  had  not  been  in  a  hab- 
it of  attending  meeting  anywhere,  previously  to  our 
coming  there.  The  first  token  for  good  which  I  di5- 
corered,  was  perhaps  on  the  first  Sabbath  in  May, 
whpn.  -Iter  pftaehffig  in  the  morning,  I  was  invited  by 

a  stranger  home  with  him  to  dine.  I  found  that  he 
had  lately  been  bereaved  of  a  darling  child,  and  him- 
self and  his  wife  were  earnestly  enquiring  what  they 
should  do  to  be  saved.  They  were  soon  both  of  them 
hopefully  converted,  and  became  eminently  useful ; 
the  brother  a  Deacon  in  the  Church  for  some  time, 
hut  is  now  fallen  asleep,  and  has  I  trust  entered  into 
the  rest  that  remaineth  for  the  people  of  God.  Their 
house  was  ever  my  home,  while  I  laboured  in  Provi- 
dence, and  O  may  I  ever  be  grateful  for  such  friends, 
and  may  they  be  rewarded  an  hundred-fold  in  this  life, 
and  with  endless  joys  beyond  the  grave.  A  gradual 
revival  now  progressed  through    the  summer,  and  in- 

•  A  most  excellent  discourse  has  lately  been  printed  on  this  sub- 
' .  entitled  "  The   Platform,    or    EcclesiaiUcmJ   Government 
tablislied  by  the  Lord  Jem  Christ."     Text,  Math,   xviii.    lo}   16*, 
J7.     By  an  eminent  divine  of  JN'ew-England. 


LIFE    OF    RAY    POTTER.  05 

creased  more  powerfully  in  the  fall  and  winter.  The 
preaching  of  brother  T.  was  much  blessed  to  the  awak- 
ening of  sinners,  and  I  believe  that  I  may  say  with 
propriety,  that  the  last  «reat  revival  of  religion  which 
spread  through  Providence,  first  commenced  in  these 
meetings  which  we  established  in  the  north  end  ofthe 
town.  Many  I  trust  will  praise  God  in  eternity  that 
ever  they  attended  them.  We  are  prone  to  look  too 
high  for  Christ.  How  far  from  the  simplicity  of  the 
gospel  is  much  that  is  called  religious  worship  in  these 
days.  God  generally  revives  his  work  i  1  a  way  and  by 
the  use  of  means  to  promote  his  own  glory,  and  hum- 
ble the  proud  heart  of  man.  He  takes  the  weak  and 
foolish  things  &c.  to  accomplish  his  purposes  that  no 
flesh  may  glory  in  his  presence.  On  this  ground  I  ac- 
count for  the  blessinir  which  attended  our  meetings, 
and  not  for  any  excellency  or  greatness  in  us.  There 
were  J  think  nearly  eighty  members  raised  up  there 
to  sit  together  in  heavenly  place-  in  !<•—  than  a  year  ; 
besides  numbers  who  were  awakened  and  brought  in- 
to the  liberty  ofthe  gospel  among  us  who  joined  oth- 
er Churches.  I  was  a  wonder  to  myself  this  i 
son  ;  for,  notwithstanding  I  was  BO  weak  in  body 
that  on  Sabbath  mornings  I  frequently  fell  scarcely 
able  to  keep  from  my  bed,  and  used  to  be  under  the 
necessity  of  holding  mf  sometimes,  upon  the  railing 
ofthe  desk  where  I  stood  to  speak,  to  preserve  my- 
self from  falling,  yet  I  generally  preached  three  times 
a  day,  and  also  with  a  renewal  of  strength;  almost  al- 
I  ways  feeling  better  after  the  last  sermon,  than, when  1 
first  commenced  speaking.  The  Lord  #as  good  not- 
withstanding all  my  blindness  and  rilenees  in  bis  sight, 

and   I  blesfl  In-  ii:ime  forei 

The  subject  of  my  ordination  was  now  brought  befi 
the  church,  which  had  for  some  tune  bean  eoi  it  em  plated, 
but  on  account  of  the  difference  of  opinion  existing  be- 
tween the  Six  Principle  Baptist-  and  myself,  I  could  not 
feel  liberty  in  my  mind  to  be  ordained  in  their  order; 
although  the  importance  of  the  subject  bore  with 
great  weight  on  my  mind,    and    1    went   forward   with 


08 


i. hi:   or   ray  potteh. 


trembling.  Set,  conceiving  it  to  be  my  duty,  I  miIv 
mitted  to  the  call  of  my  brethren,  and  accordingly  a 
day  was  appointed  to  attend  to  the  solemn  serri< 
Elder  Henry  Tatem,  pastor  of  the  Cranston  church, 
together  with  Riders  Dudley  Pettengale,  and  Jonathan 
Woodman,  were  to  officiate  in  the  ordination.  The 
two  last  were  members  of  what  is  generally  termed 
Free  \\  ill  Baptist  Connexion,"  who  first  Bpruug 
up  through  the  instrumentality  of  Elder  Benjamin 
Randall,  of  New-Hampshire,  about  30  years  since. — 
They  hold  to  open  communion  ,  and  accordingly  there 
appeared  to  he  no  difference  in  sentiments  between 
them  and  the  Cranston  Church,  although  we  did  not 
particularly  belong  to  their  connexion. 

The  day  arrived  and  the  ser?ices  were  attended  to. 
Elder  Zalmon  Tobey  made  the  introductory  prayer; 
Dr.  Gano,  of  Providence,  preached  an  excellent  ser- 
mon from  II  Cor.  iv.  2;  Elder  Tatem  prayed  at  the 
imposition  of  hands;  Elder  Pettingale # gave  the 
charge  ;  and  Elder  Woodman  the  right  hand  of  fel- 
lowship. At  the  time  I  was  ordained,  I  was  Keeping  a 
large  school  in  Cranston,  which  I  continued  through 
the  winter,  although  my  labours  in  the  ministry  were 
confined  principally  to  Providence,  about  six  milc9 
from  where  I  resided.  This  distance  I  used  to  gene 
rally  travel  on  foot,  hack  and  forth,  to  attend  my  ap- 
pointments; sometimes  after  Keeping  school  all  day 
walking  in,  preaching,  and  returning  the  same  nighl 
Notwithstanding  my  health  was  had.  J  averaged  ahout 
five  sermons  a  week,  besides  attending  to  my  school. 
Towards  the  close  of  winter,  1  obeyed  an  impression 
which  I  had  felt  for  some  time,  to  go  and  preach  at 
the  manufacturing  establishment  where  I  was  clerk, 
when  so  low  in  religion,  mentioned  above.  My  preach- 
ing here  was  blessed  ;  a  goodly  revival  to  appearance 
took  place,  and  a  number  of  souls  gave  evidence  of 
hopeful  conversion  to  God.  I  hope  to  meet  them  in  a 
better  world,  although  the  most  of  them  are  now  scat- 
tered abroad.  It  is  well  for  us,  if  we  have  lived  in  a 
backslidden   state    before    the   world,  to  take  up  the 


'9 

! 


LIFE    OF    RAY    POTTER.  97 

Stumbling  blocks  which  we  have  laid  in  iheir  way,  lest 
their  blood  be  required  at  our  hands,  in  the  day  of 
eternity !  Reader,  beware. 

In  the  spring  of  this  yean  I  though]  it  my  duty  to 
remove  out  of  my  father's  house,  where  I  had  been 
bring  the  past  year.  My  parents  were  advanced  in 
year.-,  and  had  already  reared  up  a  large  family,  by 
indefatigable  industry,  and  although  at  this  time  I 
was  not  expensive  to  them  for  the  comforts  of  life, 
yet  my  family  were  increasing,  and  I  wished  not  any 
longer  to  trouble  them  with  the  noise  and  bus- 
tle of  children.  Let  the  last  days  of  the  aged  be  quiet- 
Bess,  repose  and  retirement,  so  far  as  is  practicable. 
I  was  not  decided  where  to  pitch  my  tent — for  I  felt 
a-  one  in  the  wilderness,  haying  here  no  continuing 
city,  but  journeying  to    a    better  country,  a   land  of 

Mv  anxiety  was  for  the  welfare  of  the  band  of  breth- 
ren and  srsters  in  Providence.  There  was  no  pros- 
pect of  obtaining  from  them,  however,  scarcely  any 
thing  to  wards  the  support  of  my  family,  for  they  were 
universalis  poor.  My  object  was,  therefore,  to  get 
as  near  them  as  I  could,  bo  that  1  could  preach  to 
them,  and  at  the  same  time  teach  a  school,  and  thus 
travel  on  Mount  Zion-ward.  At  this  juncture  I  had 
invitations  from  two  different  places  to  preach,  with 
the  prospect,  humanly  speaking,  of  a  handsome  sup- 
port. 

At  Johnson  the  people  were  extremely  urgent  that 
1  should  come  am!  preach  to  ///>///.  or  at  Least  one  half 
of  the  time.  Although  I  loved  the  people,  yet  I  in- 
formed them  that  I  could  make  no  contract  low  much 

or  how  long  I  would  preach  for  them  :    but  if    1    could 

hue  a  house,  and  obtain  a  school   in  the    neighbour- 
hood, [would  come  over,  and  preach   there   :»-    much 
M  1  felt  it  my  duly,  and  if  any    man.  of  his  own  t 
dom,  felt  it  a  duty  to  bestow     aught    upon     me,    I    felt 

willing  fto  accept  it,  if  it  were  but  two  mites  ;  profit 

the  bestow er  was  not  (juiti  so  pour  a>  myself.  There 
did  not  appear,  he  mv  probability    of  mv    ob- 

I 


$&  i-i r  r   or  hay   roTTEir. 

taming  n  >eh<  o]  there  at  the  prefent  time,  vet  fin 
a  tenement,  cheap  and  comma  iotts,  I    hired  it,  nuli 
determined,    God    willing,  to    more    my    family    into 
Johnson.     Alter  making  the  necessary  arrangements 
i  left  my  parents1    house   about    the  middle   of  April, 
1820,  and  bid  adieu  to  the  town  of  my  natirity,  wl 
J  had  resided  the  most  of  my  time   from  m\    birth, 
about  twenty-five  years.     This  was  rather  an    affect- 
ing scene,  and  i  ecaaioned    some  lonesome    and  mel- 
anoholly  reflections.    1  bad  now  ■  wife  and  u  nr  small 
children.     As  to  food  and  raiment, through  the  tender 
mercy  of  God,    I  had  sufficient  for  the  day,   and  that 
was  about  all  :   and  all  the    money  1    had   was  two  or 
three  dollars,  not  knowing  neither,  humanly  speaking, 
where   any    more    was    ccmng  from.     But  this  was 
more  than  Jesus  bad,  and  he  did  not   frequently  work 
miracles  for  his  support,  nor  to  obtain  money  neither. 
Let  us  be  well  persuaded — first,  thai  we  are  called 
of  God  to  preach — and  secondly,  let  us  be   determin- 
ed to  preach  where  and    when    it  appears   to   be    our 
duty,  trusting  in  him  who  hath    called    us.     I    expect 
the  devil  very  often  tempts  men   to   give    ministers   a 
loud  rail  (a  great   salary)  in  order  to  draw  them  away 
fiom  the  work  of  God.     What  sort  of  faith  is  ours    if 
we  will  not  give  as  much  <  redit  to  the  word  of  God  as 
we  do  to  the  word  of  man.     M  ><  i  k  first  the  kingdom 
of  God,  6ic.  &c.      Ail  these  things  shall  be  added  un- 
to you. "     This  is  <>od's  word  and  you   trill  not  believe 
it.      Come  and  preach  for  us  and  we  will  give  you  five 
hundred  dollars  a  year   or  more;  this  is  man's  word, 
and  you  uill  believi  it.     What  an  insult  on  the  majes- 
ty of  heaven  !     Do  not  think  that  I    mean    to    say    a 
word  against  the  support  of  ministers — it  is  the  coun- 
sel of  God  that  they  should  be  supported,    and   wee  be 
to  that  church  or   people  that    neglects  their   duty    in 
this  respect.     1  only  mean  to  say  that   any    man    who 
Will  not    trust  the  promise  of  God,    for  temporal  blcs- 
limg$%  will  not    trust    him    for  ittrnal U§Miingis  or  the 
salvation  of  his  soul,  and  that    we    should    enter    into 
the  field  before  we  expect  to  eat,  and  then  if  ice  have  it 


LIFE    OF    RAY    POTTER.  9*J 

«5  fast  as  we  need  it,  that  is  just  enough.  With  this 
we  should  he  content,  without  taking  a  world  of 
pains  to  prevail  on  poor  sinful  worms,  who  are 
themselves  entirely  dependent  on  God,  to  guarantee 
the  payment  of  his  bond,  nor  suffer  the  fear  of  man 
to  keep  us  back  from  declaring  the  whole  counsel 
of  God,  lest  some  men  of  consequence  should  erase 
their  signatures,  and  so  the  obligation  become  null 
and  void  ! !!  O  for  Abraham's  faith.  But  I  wander. 
I  rave  all  diligence  to  attend  to  what  I  conceived 
inv  duty,  generally  preaching  evenings  during  the 
week  after  school,  travelling  on  foot  to  attend  my 
appointments.  I  preached  in  Providence,  Cranston 
and  Johnson,  on  Sabbaths,  sometimes  walking  15 
or  20  miles  on  foot,  and  preaching  three  times  in 
a  day,  was  frequently  so  exhausted  as  to  be  obliged  to 
throw  myself  on  the  ground  and  wait  for  a  recruit  of 
strength.  On  Saturday  evening  June  8,  1820,  I 
preached  my  first  sermon  in  Pawtucket.  Numbers 
had  been  in  a  habit  of  attending  my  preaching  in 
Providence,  from  Pawtucket,  a  distance  of  about  four 
miles;  some  of  whom  were  awakened.  They  impor- 
tuned me  to  pay  them  a  visit  and  attend  a  meeting.  I 
urdingfy  attended  <>n  the  evening  mentioned  above, 
and  preached  from  the  words  of  John  the  Baptist, 
"who  hath  warned  you  to  flee  from  the  wrath  to  come?" 
It  appeared  to  be  an  evening  of  the  manifestation  of 
the  power  of  divine  grace  in  awakening  sinners  ;  some 
cried  aloud,  and  many  wept;  apparently  in  deep  dis- 
tress* Thi-  is  the  way  God  led  me  unto  this  place. 
It  was  not  of  my  own  seeking.  When  I  came  to  preach 
the  first  time,  1  had  no  calculation  of  ever  coining 
again,  but  the  unexpected   attention  of  the   people  J 

thought  a  proof  that  it  was  my  duty  to  preach  more  to 

them*     I    made  an  appointment   next  morning  i    5 

o'clock,  ami  so  from  that  time  preached  all? 

until  [  removed  into  the  place ;  while  sinners  bj  scored 
were  soon  hopefully  converted  through  my  instrumen- 
tality. Hy  labours  in  the  ministry  increasing,  (par- 
ticularly after  my  iotroduc!  lace)  remler- 

i 

V 


100  LIFE    OF    R\Y    POTTER. 

rd  it  impossible  for  me  to  attend  to  niv  school  and  an- 
swer all  the  calls  of  preaching  to  those  w  ho  were  reaih 

to  perish.  1  must  either  curtail  the  one  or  Lri\e  up  the 
other.  This  produced  another  trial.  1  here'  make  B 
short  extract  from  my  diary  : — 

k*  Monday  Mornings  July  IT — Went  fromPawtuck- 
41  et  home  to  Johnson;  but  being  hindered,  fuilcd-of 
11  being  in  time  for  my  school.  1  was  now  brought  to 
44  pass  through  B  trying  scene.  I  was  convinced  that  I 
44  could  not  possibly  attend  to  my  school,  and  contin- 
44  ue  my  present  labours  in  the  ministry.  I  had  al- 
44  ready  almost  worn  my  life  away  by  endearonring  to 
44  attend  to  both;  but  do  all  I  could,  I  must  fall  short  of 
44  attending  properly  to  the  duties  devolving  upon  me 
44  under  present  circumstances  ;  it  remained  therefore 
44  for  me  to  determine  whether  to  continue  my  school 
u  and  curtail  my  labours  in  the  ministry  very  considc- 
44  rably,  or  to  let  my  school  go,  and  devote  my  whole 
44  time  to  preaching." 

44  It  was  a  struggling  time  with  me  for  a  short  time, 
44  for  notwithstanding  my  mind  was  deeply  impressed 
44  with  the  importance  of  the  subject  of  giving  myself 
44  up  wholly  to  the  work  whereunto  I  conceived  the 
44  Lord  had  called  me,  yet  there  were  mountains  of 
44  difficulties  in  the  way.  I  had  a  family  considerably 
44  large  and  dependant,  was  without  property  or  a 
44  stated  salary,  but  barely  a  sufficiency  to  eopply  our 
44  present  wants.  In  this  situation  I  was  brought 
44  again  to  a  trial  of  my  faith,  having  no  other  depen- 
44  dence  for  future  temporal  support,  than  to  trust  in 
44  the  unseen  providence  of  God.  But  faith  prevailed. 
44  I  knew  God  had  remarkably  opened  ways  for  my 
44  deliverance  in  times  past,  and  that  he  was  able  to 
44  still  deliver;  and  as  I  was  convinced  that  God  had 
li  a  work  for  me  to  do,  felt  resolved  to  vn conditionally 
M  submit  to  it,  and  accordingly  dismissed  my  school  ; 
44  and  the  language  of  my  soul  was,  4  Here  Lord,  I 
44  give  myself  away — 'tis  all  that  I  can  do.'  Alter  I 
44  had  come  to  this  conclusion,  I  felt  a  good  decree  of 
44  peace  of  mind,  with  confidence  in  God  that  he  would 
44  not  suffer  me  to  want  for  any  good  thing," 


LIFE    Of    RAY  POTTER.  tOl 

Oil  the  13th  of  September,  1820,  I  joined  the  Free 
Will  Baptist  connexion  formally,  and  received  the 
right  hand  of  fellowship  at  Smithfield,  from  Elder 
John  Buzzell,  of  Parsonsfield,  State  of  Maine.  This 
is  a  memorable  day  to  me,  for  I  involved  myself  in  diffi- 
culties of  a  serious  nature. 

The  church  in  Cranston  not  being  in  particular  con- 
nexion with  any  larjre  denomination,  I  thought  I  must 
be  like  the  other  nations,  and  have  a  king  ;  and  having 
for  some  time  almost  idolized  the  Free  Will  Baptist 
connexion,  I  concluded  to  fall  in  with  then.  I  hesi- 
tated however  almost  a  year  after  I  was  ordained,  be- 
fore I  took  this  step,  for  the  conduct  of  the  Six  Princi- 
ple Baptists  towards  the  Cranston  church,  put  me  to 
thinking  very  seriously  on  the  importance  of  the  sub- 
ject of  the  independent  plan  of  church  government, 
and  I  became  quite  tenacious  on  that  point.  I  never- 
theless thought  the  connexion  above  mentioned  were 
so  M  free,"  yes,  so  very  free,  that  there  could  be  no 
danger  of  a  tyrannical  usurpation  over  individual 
churches  among  them.  My  friends,  however,  many 
of  them,  bid  DC  beware  of  the  consequences  of  the 
iiioviMii.'iii  I  eras  about  to  make,  lest  I  found  myself  in 
us  bad  a  eonditiof)  a<  the  one  from  which  I  had  just 
been  extricated.  I  told  the  Free  W  ill  Baptist  preachers 
their  fears,  but  they  made  answer  that  there  could  be 
no  danger,  as  they  professed  to  walk  alone  by  the 
scriptures.  I  oonvefsed  much  with  Elders  Woodman 
and  Pettingale,  who  assisted  in  my  ordination,  on  the 
suhject.  I  have  no  doubt  but  what  it  was  inconse- 
quence of  our  being  so  fearful  HI  respect  to  this  point, 
that  Elder  Bu/zell,  in  the  first  number  of  Ins  Behgious 
Magazine,  \  id.  f,    published   some   time   this   summer 

of  1820,    when    giving   an    aceount  of  the  order  of 
the  Pros  Will  Baptist  connexion  has  tins  language: 

r\\  Charch  bai  tin-  l  of  dense  their 

own  beoiaem  among  I  beat  seises,   and  with  the  assist- 
ance of  an  ordained  elder,   of  admitting   members,  or 

of  admonishing  of  area  rejecting  tbem  if  need  require, 
agreeable  to  the  rules  of  Christ  and  the  Apostles,  4*4* M 


1Q2  LIFE    OF    RAY    POTTER. 

If  we  did  not  know  that  mankind  are  seltish  ami 
depraved,  we  should  hardly  believe  that  this  very  con- 
nexion, some  of  them,  (I  do  not  say  all)  would  in  about 
two  years  after  this,  claim  jurisdiction  and  control, 
not  only  over  churches  in  their  connexion,  hut  over 
one  which  never  joined  their  contusion  at  all :  and  1>\ 
dint  of  this,  kidnap  a  meeting  house,  &c.  &c;  hut 
this  was  the  case,  as  I  shall  have  an  occasion  ti>  ihew 
in  the  sequel  !  !  On  the  7th  of  October,  of  this  year, 
(1820)  a  number  of  brethren  and  sisters  in  Pawtucket, 
most  of  whom  had  been  converted  through  my  instru- 
mentality, covenanted  together,  and  were  organized 
into  a  church.  I  was  unanimously  chosen  their  pas- 
tor. The  particulars  of  this  transaction  I  shall  give 
in  another  place. 

Reflections. 

In  reflecting  on  the  foregoing  Chapter,  I  see  plain- 
ly that  persons  may  be  Christians  ;  truly  born  of  the 
Spirit  of  God,  and  yet  be  exceedingly  erroneous  in  their 
views  of  the  doctrines  of  the  gospel.  No  person  will 
ever  convince  me  to  the  contrary  ;  because  I  am  per- 
fectly satisfied  that  I  had  religion  at  that  time,  and 
that  I  was  really  converted  at  the  time  mentioned  in 
the  commencement  of  this  narrative.  I  loved  God  su- 
premely at  times,  rejoiced  in  his  government  ;  and 
holiness  was  to  me  sweet  and  desirable  for  its  oirn 
sake;  and  in  reading  the  best  and  closest  writers  who 
have  written  on  the  subject  of  true  and  false  religious 
affections,  such  as  Edwards,  Bellamy  and  others,  I 
have  not  in  the  least  been  cut  off  in  my  mind  from  the 
conclusion  that  I  was  at  the  time  above  mentioned, 
savingly  brought  to  the  knowledge  of  the  truth  ;  but 
have  been  much  strengthened  in  that  opinion  and  hope. 
From  this  I  learn  to  be  careful  how  I  unchrist ionize 
my  Arminian  brethren  ;  and  lament  to  think  that  some 
who  are  Orthodox  in  doctrine  speculatively,  appear 
diposed  to  condemn  them  altogether,  as  being  in  the 
gall  of  bitterness  and  bonds  of  iniquity,  and  I  believe 


LIFE    OF    RAY    POTTER.  103 

one  great  difficulty  with  them  in  general,  is,  they  have 
never  gone  through  with  their  system  themselves,  there- 
by to  see  its  consequences.  To  be  sure,  a  person  can- 
not be  convinced  of  sin  but  by  the  law — the  command- 
ment must  come,  and  the  law  must  be  seen  to  be  holy, 
just  and  good  ;  and  all  who  are  savingly  changed  must 
have  this  view  of  it  ;  yet,  si  ill,  they  may  speculatively 
get  entangled  in  their  minds  respecting  the  law  of  God, 
and  consequently  imbibe  very  erroneous  ideas  con- 
cerning it  ;  and  so  as  Dr.  Bellamy  says  are  better  in 
heart,  than  in  their  heads.  I  believe  as  I  have  before 
said  that  wrong  ideas  (or  rather  having  no  idea)  of  the 
hur  of  God,  is  the  foundation  of  all  heresy  and  wrong 
notions  of  Christian  theology.  Now  this  was  the  case 
with  me  at  the  time  of  which  I  have  been  speaking  ;  I 
believed  in  the  possibility  of  falling  from  grace  and  of 
course  that  my  salvation  finally  turned  on  my  faithful- 
ness, and  abounded  with  the  expression,  I  shall  get  to 
heaven  if  I  am  faithful,  &c;  but  as  to  defining  this 
faithfulness,  to  find  out  what  it  was,  I  had  not  yet  un- 
dertaken it.  Now  what  rule  must  wc  try  our  faith- 
fulness by  ?  Do  the  advocates  of  the  falling  plan  con- 
sider this  !  Reader,  do  not  pass  over  this  Unfitly,  for 
it  is  a  subject  of  vital  importance;  you  will  say,  per- 
haps, to  be  faithful  I  must  do  my  duty,  keep  the  com- 
mandments ;  and  very  well — what  is  your  duty  ?  Do 
you  understand  this  I  what  is  your  duty  I  By  what 
rule  must  you  /enow  your  duty  ?  This  I  am  afraid  you 
mistake  in.  Perhaps  you  have  not  thought  seriously 
on  this  point.  It  is  high  time  ;  for  if  you  try  your 
faithfulness  by  a  wrong  criterion,  which  the  scriptures 
do  not  warrant,  you  may  think  jrou  are  faithful  when 
j  on  lire  not — and  so  go  down  to  bell  when  you  are  I  x- 
peeting  tO  tfo  to  heaven!       foil  think  a  person  nn  > 

tint  to-day,  and  a  devil  and  he  damned  to-morrow. 
I  eskj  whit  will  be  the  oeeasion  of  Ins  damnation  ! 
sin.  you  answer — he  was  not  faithful  —  he  did  not  do 
blfl  duty.  Well  what  if  >m  r  hv  what  rule  will  you 
find  out  !  Is  not  this  important  I  What  do  you  *up- 
pote  will  damn  your<clf,  if  you  ever  fall  uway,  and  are 


LOi  LIFE    01    RAY    TOTTER. 

lost   everlastingly  ?     Sin,   yam    sav  ;   for   nothing   elee 

will  ever  damn  any  one.  By  what  rifle  do  you  find 
out  whether  you  are  likely  to  be  damned  or  not.  Is 
not  this  important  to  know  ?  Is  it,  that  you  have  been 
converted,  and  that  you  now  live  a  (hrrnt  lit)  t iternal- 
///,  and  have  some  holy  exercises,  and  enjoy  90WU  reKg* 
ion/  Is  this  the  rule  you  try  you) -elf  by,  to  know 
whether  you  sin  or  not  ?  Is  this  criterion  to  he  found 
in  the  Bible?  If  it  is,  I  wish  to  know  the  Chapttr  and 
verse.  Reader,  think  of  this?  Have  you  tried  your 
faithfulness  by  the  word  of  God*  Of  hy  some  rule  which 
you  have  made  yourself:  or  that  some  denominations 
or  controversial  divines  have  made  for  you.  To  be 
faithful  you  say  is  to  keep  the  commandments,  is  to  do 
our  duty,  &c.  Well  I  ask  you  a<sain,  what  does  God 
command  us  to  do  ;  and  which  if  we  do  not,  we  sin  ? 
1  will  answer  :  That  we  should  love  God  with  all  our 
heart.  Can  you  deny  this  ?  You  certainly  cannot. 
All  external  performances  without  this,  is  like  a  sound- 
ing brass  and  tinkling  cymbal.  This  is  the  rule  of  our 
duly  to  God,  WHICH  NEVER  CAN  BE  ABRO- 
GATED OR  ALTERED.  See  then  whether  you 
love  God  with  all  your  heart  or  not.  And  be  assured 
that  every  moment  in  which  you  do  not  exercise  this 
supreme  love  to  God,  you  sin,  and  according  to  your 
own  system,  lie  exposed  to  hell.  Is  it  not  so  ?  Be 
true  to  your  system  and  own  it— for  you  say  a  saint 
may  fall  away  and  be  damned  ;  and  that  nothing  but 
sin  can  be  the  occasion  of  his  damnation  ;  and  that  the 
law  of  God  is  the  only  criterion  to  tell  what  sin  is,  you 
cannot  deny;  for  the  Apostle  aiilnns  that  sin  is  the 
transgression  of  the  law.  And  tiiat  this  law  is  what 
I  hare  stated  above,  you  cannot  deny,  without  giving 
the  Almighty  the  lie  direct  ;  for  the  same  is  constant- 
ly affirmed  to  be  the  law  from  one  end  of  the  Bible  to 
the  other.  Now  it  was  the  caM  with  me,  as  I  believe 
it  is  with  all  other  Christians  who  hold  to  the  falling 
plan,  I  did  not  look  into  this  important  subject.  I 
did  not  define  the  faithful ness  which  would  keep  me 
from  going  down  to  the  pit ;  for  when  once  I  came  to 


LIFE    OF    RAY    I»OTTEIt.  \QM 

do  this,  I  was  obliged  to  renounce  my  sentiment-  «»r 
renounce  all  hope  of  heaven  ;  and  I  lirmly  believe  this 
irotild  be  the  result  of  every  Christian's  enquiries  upon 
tins  subject,  if  as  I  have   before  observed,    ihev  would 

through  with  their  system.  As  I  before  observed, 
I  have  no  doubt  but  what  I  was  a  Christian  at  the 
time  of  which  I  have  been  speaking,  yet  if  mv  doings 
were  tried  by  this  rub  of  loving  God  ir'Uh  all  my  heart 
crrrtj  moment.  1  have  no  doubt  but  a  great  proportion 
of  them  would  be  found  to  be  dross — yea,  worse  than 
dross,  positive  selfishness  or  sin.  How  much  would 
be  found  to  have  proceeded  from  an  impulse  of  phari- 
il  or  spiritual  pride,  and  how  much  was  driven 
out  of  me  through  fear  of  falling  away  and  goinjr  to 
hell,  God  alone  can  tell.  One  thing  is  certain  :  that 
at  a  subsequent  period, when  under  great  trials  of  mind 
respecting  my  state,  I  could  not  myself,  look  on  this 
faithfulness  of  mine  with  any  kind  of  complacencv  at 
all  :  and  if  it  looked  so  to  me,  how  must  it  have  look- 
ed in  the  eyes  of  Him  who  searches  the  heart  and  who 
cannot  look  on  sin  with  any  allowance,  whose  law  it 
perfect,  requiring  us  to  love  him  with  all  our  heart 
and  our  neighbour  as  ourselves. 

Now  what  is   the  faithfulness   of  those  persons  good 
,  that   if  tiny    were    sure    they   should  be 

ed,  after  they  are  once  con  verted  they  would  live 
in  >in   all    their   day-,   &c.    when   viewed    through    the 

\%  of  God's  holy  law  or  tried  by  this  rule  !  Wbat 
do  thej  think  will  damn  them  if  they  are  damned  f 
Silt,  they  must    answer.      Well,    I    ask,  what    does  the 

whole  (if  their  faithfulness  amount  to,  but  one  great 
in  i--  or  general  undeviating  course  of  sin  !  For  what 
i-  tin  I     Answer — a  transgression   of  the  low*     What 

id  tin'  law  I  Answer — Hurt  shaft  love  the  Lardthij  (iod 
trit/t  all  tluf   hff/rt,    \r.  but    they     positively  artirm  that 

all  which  indu  ?•»  pursue   a  religious  course  i* 

the  fear  of  being  rfffwnsrf,  and  so  acknowledge    they  aft 
mit  love  God  ;  for  if  they  love  Bod  they  must  love  his 
law:  Ins  law  being  a  complete  transcript  of  his  moral 
.  icter,   and  any  noi  .  that  if  tl 


HOG  LIFE    OF    HAY    POTTER. 

the  law.  they  will  obey  it.  So  they  clearly  demon- 
strate that  if  they  act  from  the  principles  which  they 
affirm  they  do,  their  faithfulness  amounts  to  nothing 
hut  complete  unfaithfulness,  selfishnc>>  Of  >in — so  that 
if  God  he  true  and  his  law  stands,  their  faithful) 
instead  of  saving  them  will  completely  damn  them! 
for  sin  is  a  transgression  of  the  law,  and  the  law  i$t 
tli.it  we  shall  love  God  with  all  our  hearts.  Redder, 
have  you  ever  looked  into  this  subject  ?  If  you  be- 
lieve  in  the  possibility  of  falling  from  grace,  be  con- 
sistent and  true  to  your  principles — acknowledge  that 
every  moment  you  do  not  love  God  with  all  your  heart 
you  sin,  and  consequently  lie  exposed  to  eternal  dam- 
nation. Now  it  is  evident  that  Ai  unmans  who  opp 
the  doctrine  of  the  saint's  perseverance,  and  other 
doctrines,  of  heing  saved  entirely  by  grace^  do  not  have 
clear  ideas  respecting  the  law  of  God.  This  I  have 
observed  universally  to  be  the  case  in  the  writings  of 
all  which  I  ever  consulted.  They  confuse  the  mind 
and  darken  counsel  by  words  without  knowledge. 
They  talk  about  our  being  under  the  evangelical  law 
of  sincere  obedience — the  law  of  faith.  Sec.  &c. 

Thus  says  Mr.  Fletcher:  "  Should  Mr.  Hill  ask  if 
"  the  Christian  perfection  which  we  contend  for,  is  a 
"  sinless  perfection,  we  reply  :  k  Sin  is  the  transgression 
li  of  a  dirinc  law,  and  man  may  he  considered  either 
"  as  being  under  the  anti-evangelical,  Chrietlesfl  law 
"  of  our  Creator;  or  as  being  under  the  evangelical, 
"  mediatorial  law  of  our  Redeemer  :  and  the  question 
11  must  be  answered  according  to  the  nam  in:  of  these 
M  two  laws"!  !  ! 

Here  it  is,  with  a  witness.  Now  I  wish  to  know 
where,  in  all  the  book  of  God,  we  have  tiro  laws,  differ- 
ing in  their  nature,  to  try  a  man  by,  to  know  whether 
he  be  a  sinner  or  not.  1  invoke  the  genius  of  all  the 
admirers  of  Mr.  Fletcher's  system,  in  Europe  and 
America,  to  point  them  out.  Is  this  bible  language, 
my  reader?  1V0  ;  it  is  a  direct  subversion  of  scripture. 
Does  the  bible  say,  l*  by  the  Imrs  is  the  knowledge  of 
-Jii?"   Does  it  say,  "  sin  is  a  transgression  of  the  laws?" 


m 


LIFE    OF"    RAY    POTTED.  1 

t)oe*  it  say,  "  the  laws  is  a  school-master  to  lead  ui  to 
Christ?"  Or  does  it  say  the  law,  meaning  the  one  unal- 
terable law  of  God  to  intelligent  beings,  "thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart]" 

Mr.  Fletcher  makes  these  laws  to  differ  in  their  nat- 
ure! He  calls  this  law  which  I  have  just  named,  an 
anti-evangelical  law.  What  are  we  coming  to  next  1 
Did  the  law  proceed  from  God?  Yes.  Did  the  gospel 
proceed  Yrom  God?  It  did.  And  is  the  one  anti — or 
opposed  to  the  other  ?  Are  the  divine  perfections  quar- 
relling? Horrible.  Now  these  vague,  anti-scriptural 
notions  of  the  law  of  God,  make  dreadful  work  in  the 
Christian  world.  Reader,  dare  you  say  that  there  are 
two  laws,  both  a  transcript  of  the  moral  character  of 
God,  differing  in  their  nature  f  By  which  is  the  know- 
ledge of  sin?  But  you  may  think,  possibly,  that  this 
merely  a  slip  of  the  pen;  that  this  was  not  the 
idea  that  Sir.  Fletcher  meant  to  communicate.  I  an- 
swer, it  is  the  idea  which  he  does  inculcate  clear 
through  bifl  writings,  when  speaking  on  the  subject  at 
all.  Wor  is  this  idea  peculiar  to  him  neither;  it  is  to 
be  found  in  the  writings  rf  all  Anmnians  of  note, 
whom  1  have  i  \<*r  consulted. 

Thus    .Mr.    Wesley  Bays,   "Hence  the  best  of  men 
lj  from  the  heart, 

11  Every  moment,  Lord,  1  need 
The  merit  of  thy  death," 

M  for  innumerable  violations  of  the  *ldamic  as  well  as 
"  the  Angelic  law.  It  is  Well  therefore  that  we  are 
41  not    under  ihe$t%  but  under  the  law  of  love" 

Here  it  is  again,  with  a  point  blank  telf-contradio* 
tion  at  the  end  of  it     For  in  ti  une  sentence 

that    In-    BSJJfl    \\<-    are    not    under  the    Adamic    law,  he 

says  we  ar»*  under  the  law  of  love*  The  law  of  lovel 
Any  thing  short  of  loving  God  with  all  the  In-art?  N 
1  presume  no  one  will  dare  saj  this.  If  they  >hou!d, 
I  would  ask  them,  why  are  we  not  required  to  lore  God 
with  all  the  heart  nowt  as  well  as  Adam:  Has  Ciod 
become  less  bolj ! !  I 


ilk. 

1-lFR     or    HAY     [»0¥Ytt. 

Well,  is  it  because  we  are  sinful  and  unholy}  If  *.,, 
n  man's  unbolincss  or  .sinfulness  constitutes  bisjusl 
cation  before  God ! !  What  tend  6f  Christ,  then,  for 
nin  will  Ba?e  the  world!  Reader,  1  am  not  jesting — 
tins  is  the  very  consequence  of  the  Arminian  ideas 
in  respect  to  this  point.  Thus  they  reason  :  tk  No  man 
can  be  obliged  to  keep  this  law  :  for  no  man  can  exer- 
cise principles  which  he  has  not  :  tor  that  implies  a 
contradiction.  15ut  we  have  lost  the  power  of  yield- 
ing perfect  obedience  in  Adam.  WE  cannot  love  God 
with  all  our  heart,  and  our  neighbour  as  ourselves. 
WE  are  not  to  blame  for  not  doing  that  which  we  can- 
not do.  This  law  is  too  r  a  fallen  world. 
Christ  lias  died  for  us,  and  so  the  law  is  abated." 
And  they  talk  also  abundantly  about  our  present  in- 
Jinnities  and  unavoidable  weak  rrors  in  judg- 
ment, weakness  of  memory,  &c  si  nee  the  fall.  Now 
let  it  be  ever  imprinted  on  the  tablet  of  your  mem- 
ory, reader,  that  the  law  of  which  we  are  speaking, 
is  given  to  the  heart  of  man;  that  God  never  re- 
quired any  more  of  Adam,  than  he  requires  of  u$% 
in  this  respect.  He  required  Adam  to  love  him 
with  all  his  heart,  and  no  more  ;  for  this  includes 
all  obedience.  This,  says  Christ,  is  the  first  com- 
mandment, and  the  second  is  like  unto  it;  that  is, 
it  crows  out  of  it.  W  God  has  our  hearts,  he  will 
have  our  heads,  our  hands,  our  feet,  and  in  short 
all  our  natural  powers.  And  he  never  required 
more.  He  never  required  a  being  to  exercise  a  judg- 
ment, memory,  sight,  hearing  01  any  faculty  which 
he  did  not  possess.  This  is  all  vain  jangling :  a  sound 
without  substance.  And  this  talk  about  tiro  lairs,  by 
which  is  the  knowledge  ofsin,is  horrible  in  its  conse- 
quences. Only  think,  reader,  of  this  idea:  Christ  has 
died  to  abate  the  law  ;  or  to  abrogate  it  or  bring  it 
down  to  man's  fallen  and  sinful  state.  Was  the  law 
unjust  in  its  requirements  uf  sinful  man  antecedent  to 
the  idea  of  Christ's  dying  to  abate  it  1  If  so.  w -ho  gave 
tbi j  unjust  law  ?  You  are  obliged  to  say  that  (iodgave 
an  unjust  law  to  man  !  !  !    and  what  then  ?  Why,  that 


LIFE    OF    RAY    POTTER.  139 

Christ  the  Son  came  clown  and  died  an  ignominious 
death  to  prevail  on  r  to  do  man  justice  by  ab- 

rogating the  law  or  making  it  "  milder  and  more  len- 
ient !  !"  Bat  you  saj,  perhaps  the  law  was  driven  to 
holy  Adam,  ai  i  it  might  justly  require  sinless 

or  perfect  ice,    but  his   posterity   bein^  i'mful, 

and  hav  the   primeval    holiness   of 

Adam,  it  *    to  consider  them 

under  the  law.  Well  ?/*it  be  so,  then  Christ  need  not 
have    c»me    t  of    <rrace 

where  the  la¥  ondemn  ?     According 

to  this  hypothesis^  h?  -  .1  in  heaven; 

men  d  them  for  break- 

in::  God1  ill  mankind,  (only 

ptinir  Adam  and  Eve)  might  have  gone  to  heaven; 

by  tiie  works  of  the  law,    nor  I  of 

. 

re- 
men  nen 
and                                     ioral   la 

with 

i 

n  to 

tson 

and 

be- 

/  do  not  If 

the  only    iufallihle  rule,   il  I,  by 

our  holiu 

In.ld  it  n  .  and 

j a  it  j  our 

oaboff 

:  8  li- 

ie  struck  link  to  hell,  if  the  i 

J 


li  J»  LIPB    OF   RAY   roTTLK. 

of  falling  from  grata  be  true.  But  say  you  what  doe* 
that  pass  i  :    ••  Ye  are  not  under  the  law  but 

under  grace.*'  Thanks  he  to  God  it  means  just  whatit 
*avs,  or  we  should  be  without  hope.  It  does  not  meaa 
tliat  a  saint  aftei  becoming interested  in  the  covenant 
of  grace,  is  put  under  a  covenant  of  works  again,  which 
niak-  ilvation  uncertain.     No;  this  is  Arminian- 

ism.  It  does  not  mean  that  the  law  of  God  i>  destroy- 
ed or  done  away,  and  i-  no  longer  a  rub  of  life  lor  be- 
lievers ;  so  that  let  them  do  what  they  will  they  can- 
not sin.  No,  this  is  horrible  AntineMianism.  \or  does 
it  mean  that  the  grace  of  God  lias  softened  down  the 
moral  law  of  God,  01  rather  made  a  milder  law. 
This  is  also  Artninianism,  and  this  I  have  all  along 
been  shewing-  to  be  impossible  in  the  nature  of  things. 
It  means  or   impln  that   the  saints   in  the  first 

place  are  found  justly  <  ed  by  the  moral  law — 

that  they  are    redeemed  from  t lie  r,  '<<  law  by 

Christ.  That  is,  that  Christ  has  made  an  atonement 
for  sin,  which   renders    it  ,  for  a  Holy  God  to 

forgive  sinners  of  1  ns  of  his  law,  and 

yet  not  do  violent  i  .    'e  or  disannul 

it.     That  saints  are  1 1  s  >  n   for  Christ's 

sake,  and  at  the  e  ome  interested  in  the 

ures  their  final  salva- 
tion. Not  that'!  ol  continue  to  be  a  ride 
of  life  for  them  ;  nor  •  do  not  sin,  when  they 
transgrc is  f.  are  justly 
condemned:  but  ll  act  of  faith  they  hay- 
ing become  eni  according  to 
the  free  grace  od,  he  will  continue 
to  carry  on  the  :  which  he  has  begun  in 
them,  until  the  i  Jesus,  causing  them 
by  the  influent  i  i  renewed 
acts  ofrepentanci  md faith  in  our  Lord 
Jesus  Christ  J  oj  oB  their  trespass- 
es.  This,  readei  eant  by  being  under 
grace.  Aglorioui  iont  that  secures  the 
honours  of  Got  the  sure  salvation  of 
the    believer—  a  \                             the  saint  to  continue 


LIFE    OF    RAY    POTTER. 


•4 


to  the  end,  and  preserves  him  from  falling  finally  away 
— a  way  that  humbles  the  saint,  and  exalts  the  free, 
unmerited  grace  of  God — a  plan  that  teaches  us  that 
our  salvation  depends  on  the  promise  and  grace  of 
God  iii  keeping  us  from  finally-  falling  away,  and  not 
on  our  faithfulness  in  improving  the  grace  of  God. 

I  have  been  more  length?  in  these  remarks  than 
what  I  first  contemplated  ;  but  the  subject  has  requir- 
ed it.  Reader,  examine  what  I  have  written,  and  if  it 
be  the  counsel  of  God,  reject  it  not  against  yourself. 
Remember  what  you  do  when  you  maintain  the  pos>i- 
bility  of  the  damnation  of  the  sheep  of  Christ,  that 
yon  put  them  under  the  law,  exposed  to  its  final  curse, 
and  exposed  to  hell  and  everlasting  burnings  every 
moment  that  they  do  not  keep  the  lau\;  and  I  charge 
you  not  to  be  hypoci  itical  ;  ashamed  of  the  doctrine 
of  the  saint's  perseverance,  and  arguin£against  it,  and 
at  the  same  time,  gathering  up  all  your  comfort  and 
hope  of  heaven  from  it.  II  >pe  for  heaven  on  your 
mom  ground,  or  according  to  yoor  own  system^hj  keep- 
ing the  law  ;  .  say  by  doing  your  duty.  And 
tiiis  I  have  ghewn  you    can  u  than  h 

in  IS   the   moral  late.      Don't  I  IW  lor  your  justi- 

n)!i  whieh  God  has  never  made.  Don't  alter  that 
whieh  hr  ha<  made,  but  he  honest,  and  let  the  law 
stand  and  judge  yourself  by  it.  and  see  where  you  will 
land.  This  i^  the  way  that  I  was  driven  out  of  that 
darling  doctrine  to  our  self-righteousness,  the  possi- 
bility of  the  damnation  of  those  whom  (jod  says  shall 
never  perish]  as  I  shall  presently  shew. 


>;    -  LIFE    OF    KAY    POTTER. 


CHAPTER   VI. 


Extraordinary  trials,  and  appn  ; 

td  the 
ardonablt  sin — Glorious  dei%\ 

An  iht€  ra  in  my  expi  rienco  now  drew  llif 

As  I  have  before  observed,  I  was  indefatigable  in  my 
labours  in    the  ministry,  ih;<i    i   mi|  d  in 

peace!  The  shock  winch  nay  constitution  bad  n  i  ■<  tv« 
ed,  and  my  extreme  nervous  w<  akne&s  kepi  me  nm- 
stantly  looking  into  eternity,  and  ti  i  which  I 

-    still  subject   to,  often    i  ion    that 

dentil  wasal  the  doors.  I  continued  to  preach  as  long 
as  I  could  until  1  sunk  under  tin  of  my  infirm- 

ity, about  the  iir^t  of  Novemkx  ./.» <l  with 

the  spasms  and  expected  probably  to  die  suddenly.  1 
felt  unprepared  to  go.  I  believe  1  now  tried  my  past 
faithfulness   by   the  rule   which   1  have    b  ~'ll)g 

upon   in  the   foregoing    reflections — although   in   my 
speculative  notions  and  arguments  <m  the   subject,  1 
entertained  quite  different  views  of  the  law,  or    rai 
I  had   no  consistent,    but  quite  wi, 

now,  when  considering  myself  on  the  brink  ofeternir 
ty,  the  Spirit  of  God  sel  home  the  law  <»r  comraai 
me nt  in  its  true  requirements.     1  /iewed  nthe 

tnu  ned  at  my  o*  n  ind  ii lit  d 

with  horror.  There  is  no  doubt,  but  what  all  men 
"will  be  obliged  •   i<>  view  tl  -  in 

this  mirror,    and  judge  by    this   rule  :  for 

whatever  men  may  say  in  order  to  abrogate  the  law, 
or  M.fien  down  its  requirements,  in  order  to  ease  lrn  if 
conscienc  \  yet,  when  God  shows  tb 

their  trm   characters,  it  is  by  contrasting  them  with  his 
holiness,  or  the  requirements  of  his  law-     Thus  when 
I  looked  into  eternity,  and  up  to  a  holy  God,  and  then 
,ed    at    my  faithfulness ,  <  >.  what    horrible  sensa- 


LIF£    OF    RAY    POTTER. 


. 


tions  seized  my  trembling  soul.  Although  I  did  i.'Ot 
doubt  but  what  I  had  experienced  religion  at  the  time 
I  supposed  I  did,  and  had  enjoyed  some  religion  since 
that  time  ;  yet  my  system  taught  me  that  my  final  saU 
vation  depended  on  my  faithfulness  in  improving  the 
grace  I  had  received  ;  and  this,  /  then  saw  plainly  I 
had  not  done,  as  it  had  been  my  duty.  I  was  perfect- 
ly consistent  in  looking  for  salvation  in  this  way,  and 
thus  acted  up  to  my  principles  ;  and  I  am  persuaded 
that  if  all  who  believe  in  t  he  final  apostacy  of  the  saints 
would  do  the  same,  the  consequences  would  be  the 
same  as  with  me  ;  viz  :  to  see  that  if  the  doctrine  of 
falling  from  grace  be  true,  no  soul  will  ever  get  to 
heaven. 

No  person,  perhaps  ever  tried  the  system  more  thor- 
oughly than  myself;  and  yet  when  1  came  to  review 
my  faithfulness  as  in  the  presence  of  God,  O  how  full 
of  holes  was  my  self-righteous  garment.  I  could  but 
abhor  myself  in  dust  and  ashes — and  as  I  had  fallen 
short  of  sinless  perfection  in  my  religious  course  I  ver- 
ily thought  I  must  be  damned.  This,  I  would  observe 
again,  w  ,  -nt  with  my  Arminiani.-m. 

It  was  a  fair  inference  from  the  premises  which  my 
riews  of  doctrine  established;  for  in  I  looking 

fur  evidences  (by  I  rcises  of 

heart)  that  1  \\  as  interested  in  the  covmant  of  grace, 
which  by  the  promises  of  God  insured  to  me  the  final 
forgiveness  of  all  my  Bins,  and  consequently  eternal 
life,  1  was  examining  n  see  ifl  had  not  fallm 

airoi/.  1  found  indeed  that  1  bad  fallen  far  short  of 
my  duty,  and  of  course  had  fallen  away;  fur  A\hat 
cmild  it  1><-  to  fall  away,  but  to  come  short  of  my  duty ; 
so  there  1  was,  without  hope,  notwithstanding  all  my 
past  .V»w  this  i-  the  waj  that  i  r<  >ry  person 

who  believes  in  (ailing  from  grace  must  dj  al  with  him- 
self, if  be  will  be  bon<  tent,  and  .-tick  to  his 
principles.     And  where   is  tfu   one,  on  reviewing  bis 

life,  and   trying  himself  or  his  past  faithfulnc 
by  the  rule  that  God  tries  our  faithfulness  by,  but  what 
will  have  to  acknowledge   that  he  bus  been  unfaithful 


"  LIFE    OF    RAY    POT i 

nii<J  consequently  lias  fallm  away,  and  so,  of  course  i.« 
without  hope.      This    was  i;  As    1  before   ob- 

served, I  was  BHed  with  horror,  and  felt  unprepared 
to  meet  God.     I  cried  to  God  to  tpmrt  my  lift — with 

vows   that     I    would     live.'   hitter.        M\    lift   Wfll    pre- 

red,  and  as  I  recovered  my  hetrith,  I  stro?e  more 

and  more  to  keep  the  law.  1  fasted  touch,  and  u  a» 
so  lull  of  fear  of  doing  wrong,  that  1  scarcely  dared 

do  any  thing  at  all.  But  my  faithful m  S3  looked 
worse  and  worse.  O  how  much  spiritual  pride,  and 
Pharisaical  self-conceitedness,  I  could  see  mixed 
with  my  past  labours.  I  fbiind  in  litany  instni 
my  heart  had  deceived  me.  I  continued  in  this 
state  a  short  time,  until  I  was  overlaken  with  a  trou- 
ble of  mind  that  exceeded  all  which  I  had  hitherto 
experienced.  I  think  it  was  on  Saturday  before 
the  third  Sunday  in  November:  as  1  wai  walking 
across  a    pasture  to  one  of  my    n<  -,  that    I 

was  suddenly  overwhelmed  with  a  horror  and  dark- 
ness of  mind  that  was  dreadful  beyond  description, 
and  which  seems  to  have  been  almost  equal  for  the 
time  it  lasted,  to  the  despair  which  damned  souls  ex- 
perience in  hell.  I  am  ready  to  tremble  when  I  think 
of  it.  The  thought*  that  produced  this  dn  adful  dark- 
ness were  that  I  had  scaled  my  condemnation,  and  that 
God  had  cast  me  off  forever!  !  I  fell  down  and  tried 
to  pray,  but  all  seemed  shut  up,  and  I  conceived  that 
mercy   was  clean  gone;    the  day   i  with  me 

had  closed  ;  and  that  I  mast  lie-  down  in  eternal  des- 
pair. 0  my  God,  what  Bcnsati<  til  were  tin 
how  far  beyond  what  men  or  a  a  describe.  I 
returned  to  the  house,  but  I  was  a  terror  to  my  com- 
panion and  children.  The  paleness  of  death  was  on 
my  cheek,  and  trembling  s<  whole  system.  I 
knew  not  what  to  do,  nor  where  to  rlee.  1  had  an  ap- 
pointment to  attend  a  church  meeting  in  Providence 
that  evening,  and  as  1  knew  not  how  to  contain  raj  - 
self  or  sit  still  at  home,  I  proceeded  thither.  But  the 
horror  of  mind  which  attended  me  seemed  almost 
ready  to  take  away  animal  life,  and  indeed   1  know 


Life  of  rat  potter. 


not  that  J  could  long  have  lived  under  such  thick 
clouds  of  terrihle  darkness,  if  there  had  not  heen 
now  and  then  momentary  beams  of  light  breaking 
through  ;  that  possibly  it  might  not  be  that  my  dam- 
nation was  sealed.  These  transfent  visitations  of 
hope,  were,  comparatively  speaking,  like  a  gi 
spark  of  lire  glimmering  a  moment  in  total  darki. 
and  then  disappearing.  I  attended  the  church  meet- 
ing in  Providence,  but  was  undoubtedly  a  wonder 
to  my  brethren.  They  were  younir  in  experh 
and  knew  not  how  to  offer  me  a  word  of  consola- 
tion. I  begged  their  prayers,  but  felt  as  if  "  He  had 
hedged  me  about  that  I  could  not  get  out,  and  had 
made  my  chain  heavy."  Lain.  iii.  7.  This  v  as  a  night 
never  to  be  forgotten.  The  next  day  being  the  Sab- 
bath, I  had  an  appointment  to  preach  in  Providence.  I 
repaired  to  the  place  appointed  and  attempted  to 
speak,  but  after  saying  a  few  word*  I  sunk  to  my  «eat, 
utterly    unable    to     proceed,     and     i  Ij    over- 

whelmed in  the  horrors  of  despair.  At  intermission, 
I  baptized  two  candidates,  and  in  the  aftcriM-on  a 
large  nation   assembled  to  hear  me.      I  did  not 

attempt  '  ..  but  in  silence  mourned  my  wretch- 

ed,  and.    as     I    thought,    hopeI<  There     ap- 

peared to  be  uni\ei>al  a-t<>nibhinent  excited  in  the 
mi  ads   of    all   the   people.       They     gazed     at   me   and 

ilered.     "The  terrors    of  hell   got  hold   on   ■ 
I  strove  sometimes  to  pray,  but  the   hefcrene  seemed 
shut;   with   the   dreadful   idra  continually  rindiinir  in- 
to  my   mind,    that    I    had    committed   the   unpani 
hie  sin.      Although    this    seemed    rooted    in    my    mind, 
I    could  not  conceive  what  pa  in  1  hail 

indited,  that  put  the  seal  of  lima!  r»j'i>  hntinn  u; 
ine.  At  length  I  COH eluded  it  must  be  for  pubhsl 
to   the    world,    the    eondurt    of  the  Six   PrktClpfo  JJrtp- 

tlie  CrMBton  Church  Blder  T — m. 

I  kiutn    I   had  published   th  \\    < ■•  iifei vtii   that 

by   making   tl  aet    more    publick,    I   had   done 

the   dreadful    (\nn\.      Thus    did    the  detil    make   hi 
With    me.      I   told    the    people    tl:at    1    thought  tins  R 


ftW  LIFE    OF    RAY    TOTTER. 

the  case,  in  hopes,  (if  I  had  any  hopes)  that  hr 
speaking  of  it  I  should  feel  better.  But  I  was  not  at  nil 
relieved  ;  my  mind  went  from  one  thing  to  another, 
by  doing  which  1  had  committed  the  sin  unto  death, 
and  that  there  was  uo  forgiveness. 

My  imagining  that  the  day  of  grace  was  over,  was 
perfectly  consistent  with  my  Arminian  sentiments; 
for  I  would  ask  any  Christian  who  believes  this  doc- 
trine, and  who  does  not  this  moment  have  an  assur- 
ance that  he  is  in  the  favour  of  God)  ham  he  fauna*  that 
the  day  of  grace  is  not  forever  none.  Does  he  not 
believe  that  there  are  many  who  were  never  convert- 
ed, whom  God  has  left  to  their  own  ways,  and  from 
whom  mercy  is  clean  gone  forever  !  Andifhebeliev.es 
that  a  sheep  of  Christ  may  perish,  a  Christian  be  lost, 
how  does  he  know  that  the  Spirit  has  not  now  taken 
its  everlasting  flight,  and  that  God  Bays  of  him  as  he 
did  of  Ephraim,  be  is  joined  to  bis  idols,  let  him 
alone  !  But  my  ideas  that  I  had  committed  the  blas- 
phemy against  the  Holy  Ghost,  or  that  particular  sin 
which  we  generally  term  the  sin  against  the  Holy 
Ghost,  were  indeed  inconsistent,  or  not  supported  by 
any  system  of  religion  whatever  ;  for  1  might  have 
known  that  the  sin  referred  to  was  of  a  description 
and  attended  icit/i  circumstancest  which  I  could  not 
impute  to  myself.  It  1-  a  >m  of  the  tongue,  blas- 
pheming with  malice  m  the  heart,  that  which  we 
know  to  be  of  God  ;  or  declaring  that  the  operations 
of  the  Holy  Ghost  are  the  work  of  the  devil,  when  we 
know  better  ;  and  this  under  the  influence  of  malice 
or  hatred.     This  see  mi  to  I  a  the  case  with  the 

Pharisees  unto  whom  Chrisl  referred,  when  he  speaks 
of  the  dreadful  state  of  those  who  blaspheme  against 
the  Holy  Ghost.  J  might  have  known  therefore,  that 
this  was  not  my  state,  and  thousands  who  are  at  times 
thrown  into  despair,  from  the  apprehension  that  they 
hare  placed  themselves  beyond  the  reach  of  mercy  by 
committing  this  sin.  might  know  better,  if  they  would 
only  attend  to  the  scripture  account  of  it.  Yet  as  I 
before  observed,  I  was  consistent  with  my  principles, 


LlF£    OF    KA*    POTTEU.  }*ff 

in  fearing  that  the  day  of  grace  was  gone.  I  return- 
ed hunie  on  Monday,  envying,  as  I  passed  along,  the 
brute  creation,  their  comparatively  happy  state;  wish- 
ing that  I  had  never  been  born,  and  would  gladly  have 
_<-d  my  situation  lor  that  ot'the  meant  >t  reptile 
which  crawled  on  the  earth.  ()  how  gladly  would  L 
have  been  annihilated. 

I  thought  after  I  got    home,  that  I   would  take   the 
bible  and  open  it,  and  see  what  passage    I  should  J 

'//,  as  the  manner  of  some    is  to  fmd  out 
(tiling  about    their    state.      I  accordingly    opened, 
and  my  eyes  on  the  6th  of  Hebrew*.      M  It  is 

impossible  for  those  who  were  once  enlighten 
1  closed  the   book    with    horror,  conceiving   this  to  be 
another  token  of  my  miserable  state.     Again  I  opened 
it,  and    cast  my  eyes   on  some   expressions  of  P< 
when  he  speaks  of  the  latter  end  of  soma 
than  thi  This    farther  confirmed   me.     I 

►ok,  not  knowing  how  I 
nor  what  to  do  :  hut  immediately  thought  I  would  try 
the  i  :it  once    more,    which  I    accord;. 

and  the  first  place   that  ludfl 

whom  i$  rtstrvtd   //. 
ae  <  to  conceive  mj 
sue  ad  the  case   turn*  I  pre- 

he  bible  ;  but 
eurred  to  me  that  this   was  no  way  for  aie  to  find  out 
my  state  :  that   it   w  as  ai  en   tempt! 
though  God  may  frequently   bai 
rcn,  by  providentially  directing  them  or  censing  tl 

8  not 
.    which  w 

I  had  no  authority  t<>   tr) 

ng  the  Bible,  ■  the 

i ge  I  met ;  without  pa j  Qtton  to 

:•  consids  Bp* 
plicable  to   if 

i  follow  thifl  course  a-k  the  flir- 
tlmriti/  tin  v  bnve  for  it  ?  and  if  the?  find  none  lei  them 


**^  Llli:     ftff    KAY    POTTER. 

their  own  delusion.  I  saw  plainly  that  in  order  to 
find  out  my  state  hv  the  word  of  God,  1  must  take  the 
whole  of  it  together,  and  if  n  condemned  me  or  if  my 
character  certainly  did  answer  to  the  description  there 
given  of  those  who  had  blasphemed  the  Holy  Ghost  ; 
thai,  1  might  take  it  for  granted,  that  I  was  undone  ; 
but  that  1  had  no  right  or  that  there  was  no  reason  in 
my  taking  the  steps  which  I  had,  either  in  condemn- 
ing myself  or  finding  comfort.  I  felt  some  relit :\ed, 
although  I  was  yet  filled  with  terrible  apprehensions. 
During  the  week  I  preached  twice,  but  so  heavy  was 
the  load  on  my  mind,  that  while  I  spake  1  could  not 
raise  my  eyes  from  the  floor  of  the  house.  Al- 
though I  felt  some  relieved  from  the  apprehension  that 
it  was  forever  too  late  for  me  to  find  mercy,  yet  I  ut- 
terly despaired  of  heaven  without  1  could  attain  to, 
and  live  in  a  state  o( sinless  perfection  hat.  I  under- 
stood the  Methodists  to  teach  that  doctrine,  and  so  I 
called  on  the  Methodist  minister  in  Providence  for  ad- 
vice and  instruction  how  to  attain  to  it.  He  convert* 
ed  with  me  some  time,  and  read  to  me  some  of  Mr. 
Fletcher's  writings  on  the  subject.  I  returned  home, 
and  on  my  way  borrowed  one  of  the  volumes  of  Mr. 
Fletcher's  works,  read  it  attentively,  and  earnestly 
prayed  for  the  blessing  of  sanctification,  as  it  is  em- 
phatically termed  by  the  Methodists.  I  expected  that 
if  I  received  it  I  should  lose  my  animal  strength,  and  be 
something  like  a  dead  man  until  I  should  be  made 
perfectly  holy.  I  wrestled,  strove  and  agonized,  but 
all  seemed  in  vain.  Nevertheless  I  tried  to  believe 
against  hope,  and  that  past  ipecting  Abraham 

seemed  to  be  powerfully  applied  to  my  mind.  Rom.  iv 
18.  Through  this  week  1  was  alternately  indulging 
a  hope,  that  God  would  bless  me,  and  then  despairing 
of  his  favour  ever  being  shewn,  I  was  troubled  at 
night  with  dreams  extremely  disagreeable  and  horri- 
ble. 

On  the  next  Sabbath,  I  had  an  appointment  at  Paw- 
tucket,  and  proceeded  there  on  Saturday.  On  my 
*ay  I  had  such  a  view  of  the  nature  of  sin,  a§  I  do  not 


LtFR    OF    RAY  TOTTER. 

fcmember  of  experiencing  before.  It  looked  to  me 
so  exceedingly  disagreeable  and  hateful,  and  I  loathed 
it  so,  that  it  actually  seemed  to  have  an  effect  on  my 
animal  frame,  that  I  know  not  how  to  describe.  In- 
deed, I  had  through  the  whole  time  of  my  trouble  been 
exercised  with  similar  views,  unci  when  some  endeav- 
oured to  encourage  me  on  the  ground  of  past  faithful- 
ness, I  could  not  endure  to  hear  them  ;  so  much  did 
my  righteousness  disgust  me 

I  was  welcomed  by  the  brethren  and  sisters  in  Paw- 
tucket,  and  had  a  more  comfortable  meeting  that  even- 
ing than  I  had  enjoyed  before,  since  my  trials  com- 
menced. In  the  morning,  1  felt  more  confidence  still, 
and  was  enabled,  as  I  thought,  to  trust  in  God.  I 
know  not  how  to  describe  my  feelings  through  the  day. 
I  felt  comparatively  speaking,  like  a  person  hanging 
over  a  dreadful  gulph,  just  by  one  ringer,  fearing  eve- 
ry moment  that  the  hold  would  give  way,  and  ruin  en- 
sue. I  tried  to  believe  in  Christ — to  cast  my  naked 
soul  into  bis  hands  :  to  risk  my  eternal  all  with  him, 
and  some  how  01  other,  I  pras  k *' j>t  tolerably  comfort- 
able m  tin-  way  through  the  day,  except  tot  a  short 
timt  .  is  about  administering  the  Lord's  Supper, 

when  it  seemed  as  if  the  powers  of  Hell  were  let  loose 
upon  me.  I  thought  thai  although  there  might  have 
been  hope  for  me  befon  i  there  could  be  none  : 

as  I  had  eomp  k  pf  reprobating  myself  by 

undertaking  to  ad  minis  i  holy  ordinance  when 

I  was  Bucb  a  vile  wretch.  1  felt  while  I  was  breaking 
the  bread,  as  ii*  I  Bhould  fall  right  into  eternal  burn- 
ings. But  I  did  not  desist,  but  went  through  with  the 
ordinance,  and  presently  fell  some  better.  1  preached 
in  tbe  evening  frith  some  liberty,  and  have  reason  to 
believe  uncommenlj  solemn  and  impressive. 

I  retired  after  preaching,  to  my  lodgings,  and  a 
numlnr  >ml  conversed  ;t  fan  moments,  then 

retired,  and  I  \\;i-  lefl  alone.  I  sal  down,  and  as  far 
as  I  can  recolle*  t,  felt  calm  ia  my  mind,  and  wholly 
Unconscious  of  th  enes  which  were 

soon  to  be  exhibited  to  my  1  soul.     Suddenly 


OF    RAY    1'oTTER. 

the  :  med  to  bejilttd  with  ikt  I     1 

know  it    i  ible  for    me  to  find    law  d<  - 

onderful  manifestation  of  God'a  koKii 

1  d<>  I   aaw  any  niiura!  lijjht.  Of  heard  anv 

natural  being  •»•  | 
hating  a  bodj  i.     But  1 

Ivor  boiioes*;  —  I  Inland  in  G  rit  : 

1  had  a  view  of  holine  1  trust  I  nraa  eonvi  . 

lovcvl    it  ;   but  m  if  <i<»<!    was   all 

around  n  e  ;  the  divine  heaaty  and  glo 
where  I  was.     ()  the  ti  ant  beauty  of  India. 

O  t lie  amiab!  il  character  !   [ha 

lemo  ten  BMjeaty   and  u  i 

power.     It  seemed  to  i  i  ehouldbe  /un- 

d<  r  tin-  view  of  his  glory  and  n 
t j  of  lio  tfiil  to  my  -"id.     (. 

le  v. -lio  have  I  ofk  kno\  re  is 

something  in  it  on  itiful.     I 

besought  God   n<  I 

but  to  iill  me  v.  itfa  1  retirt 

O  su  peri- 

enc<  -  never  can  describe.      No  -  the 

pre 

pfScriptui  aaind,  wl  -  bor- 

ieal  expr  linesa — 

particularly  Mai.  i 

&  c . ; 
and   I  .   !  I.   1  ">:      *•   > 

os  a  as  if 

I  hor  fall 

a  God,  and  that  h<  I 

Lad  this  khoi  in  a 

u  ay  v. !  i 

I  did  not  then  I  >t*a 

lisb  premises  and  draw 

ns.      I  had  the  evidence  direct  :  I  had  it  iutu- 


LIFE    OF    RAY    POTTER. 

iiiv.ly  ; — God  was  there,  and  I  knew  it.     I  knew  it  be- 
cause  I  saw  his  holiness — his  ibnral  beaut?/ — his  trans- 
excellency.      I  knew  it  hecause  ids  spirit 
filled  the  room,  and  th<  >f  the  Divine   Majef 

•hone   around  about  me.     I  know  not  that  I  saw  any 
natural  light,  as  I  before   oh  yet  there  see  : 

to  be   a  transcemlant  brightness   exhibited  to   me — a 
brightness  see   wit!i  my 

i  opened.     As  for  the 
certainty  of  the   presence  of  (rod.   it  is  impossible   : 
me  ever  I  re  certain  of  any  thing  whatever.      I 

never  was  more  certain  that  I  saw  the  natural   sun. 
that  I    bad  hands  and  feet,    or  that  I  existed;  and  yet 
I  heard  no  voice — '  ig  as  having  a    b. 

the  shap<  we    conceive   of  Angels,   or  tlie 

lie  Lord  Jesus.     But  yet  if - 
thing  be  more  ccn<:  another,  which  I  <  , 

!   ha 
of  him  :   and  yet  1  beheld  his  glory. 
I  hi  bow    to     undertake    to   write    tie 

- : — lai  med  to  no 

the  bristiana  that   are    more  m  •;. 

with  might  do  far    better;   but  still  the  thing 

,    {"mm   one  jini  to    another. 

Is    of  scripture;   "  eye  hath  not 

.  the  ear  heard  ;   neither    hath  it    entered  into  the 

I  of  man  I  :hc  things  which  God  hath 

laid  up  for  those  who  love  himt"      ret  notwithstand 

als  tlu  m  t<>  his  saints  by  his  Spirit,     The 

the    moral    and 

ind   glory  of  the  ever  bless*       1 1 

:  t lxi r  own  evidence  with  Hum,  and  giye  an  mfalli- 

•  ul.      If  1  had  seen  a  supernatu- 

ral  being  pro!  i  bean  angel  from    Heaven,  tel- 

linr  ri'ul  things,  L  should  have  had  reason  or 

:i  to  doubt  ;    for   Satan    sometimes    is    transformed 

int«*  an    angel  of  light.      If"  1    ha/]    thought    1  heard  a 
e  from  heaven,  declaring  to  me  that  my  name  was 

written    in    heaven.    1    mighl    have   bad    room  to  1 
K 


LIFE    OF    R.\T    FOTTEK. 

doubted— it  might  have  l^-en  an  illusion  <-f  il.c  enemy, 
Cut  as  1  befoi  manifestations  brou 

\\  itii  tin  in.     Holiness   or  I 
Gho  i  hi  :  and  the  i 

tainty  that  this  is  God,  \\  hich  attends  an  exhibition  of 
God's  holiness  to  the  mind,  uliar  na- 

ture of  holim 

It  was  not    until  two  or   three  years  after  I  experi- 

ion,  that  I  read  Pi 

dent  Edwards1  treatise  on  snd  I 

i  itii   v.  hat  d   it.     1 

the  liberty  of  trail  a  few  lines  from  it  in 

rence  to  tl  nee  which  attends  divine  mani- 

ns  of  holiness.     "A  view   of  this  divine  glory 

i  il\f  convinces  t lie  mind  of  the  divinity  of  th< 

is  glory  is  in  itself  a  din  i  all 

vidence  of  it  ;  !v   when  clearly 

n  this  supernatural  given  in 

a  good  degree." — 4kiie  that  trulj  divine  trans-* 

cendant,  supreme  glory  of  those  things   which  are  di- 
vine, does,  as  it  were,  know  their  divinity  intuitive 
he  not   only   argues  that    they  are  divine,  but   he  sees 
that  they  are  divine  ;  he    sees   that,  in  them,  wherein 
divinity  chiefly  con  which  is   so 

vastly  and  inexpressedly  distinguished  from  the  glory 
of  artificial    thing.-,  and  all   other   gl<  inly 

consist  the  true  notion  of  divinity.  («<»d  is  God  ;  and 
distinguished  from  all  other  beings  and  exalted  above 
them,  chiefly  bji  his  divine  heouty%  which  is  infinitely  di- 
verse from  all  other  beauty."  il<»w  nnn-h  is  c  n  tamed 
in  these  words  ;  and  what  a  valuable  work  is  the  whole 
treatise — would  to  God  that  it  were  more  generally 
read. 

As  I  lay  admiring,  wondering  and  adoring,  I  had  a 
view  of  the  heavenly  state  of  glorifh  d  saints,  which 
seemed  as  plain,  comparatively  speaking,  as  to  stand 
at  the  door,  and  look  deliberately  into  a  richly  fur- 
nished room.  Not  that  I  saw  a  place  like  a  room,  or 
a  house  or  a  city,  according  to  the  common  conceptions 
of  such  places,  but  I  saw  what  constituted  the  heavenly 


LIFE    Of    RAY  POTTER. 


bliss  of  the  saints — that  they  would  dwell  i?i  God  ; — 
enraptured  with  the  beauty  of  his  holiness,  and  swal- 
lowed up  in  the  transcendant  glory  of  God's  moral 
perfections.  I  saw  plainly  why  in  the  book  of  Revela- 
tions, gold  and  precious  stones  are  used  as  metaphors 
to  represent  (as  far  as  such  natural  things  can  repre- 
sent) the  glory  of  heaven  :  but  O  how  infinitely  short 
do  all  metaphors  of  natural  things  fall  of  exhibiting  to 
the  mind  the  blessedness  of  the  heavenly  state.  O  the 
shining  superlative  beauty  of  the  mansions  of  bliss  !! 
Holiness  is  the  principal  thing  which  constitutes  heav- 
en. I  had  long  had  one  thing  running  much  in  my 
mind.  I  longed  to  know  that  my  name  was  written 
in  heaven.  I  thought  much  of  that  one  thing — and  O 
the  wonderful  condescension  and  goodness  of  God. 
At  this  time  I  had  as  plain  a  view  of  it  as  ever  I  did, 
that  my  name  was  written  on  a  piece  of  white  paper. 
I  did  not  see  any  book,  nor  did  I  see  any  letters  ac- 
cording to  the  common  conception  of  books,  or  let- 
or  writing;  but  it  was   rep  I  or  exhibited 

plainly  to  my  view,  in  a  way  that  I  am  utterly  unable 
to  d  thought  that    I  would 

not  mention  this,  that  -  jht  ineef  at  it  as  mere 

y  or  enth  But  1  am   persuaded  that  can- 

did Christians  who  understand  my  meaning,  will  not 
cavil  at  it.  1  ncv<*r  could  be  any  clearer  from  all  un- 
founded imaginations  or  fanciful  notions  than  at  this 
alrea  1\  spoken  of  the  certainty  of  these 
manifestati  ms  from  the  peculiar  nature  of  them.  The 
same  certainty  attended  this  view — the  same  holy  unc- 

liness — and  the  sane  trana- 

of  the  moral  attributes  orGod,     O 

how  good  hag  G  i  I  been  to  »f  the  meanest  and 

1  unworthy  of  all  his  children*     He  has  shewn  dm 

wonderful  things,  which  1  mention  not  to  exalt  ///// 
but  I    had    been    much  troubled    with    the 

'I'  di    il  ii.      Th<  n     ippeared  to  i  >mething 

dreadfOl  in    de  ttl  .  When  I 

attended  funerals,  and  looked  at  the  dead,  I  frequent- 
ly was  most  sensibly  struck  with  a  sens*  of  the  terrible 


r  1  1  MIT.     OF    RAY 

aspect   of  death.  time  it  v 

eath  may  be  g  '   up  in  ^  u 

I  Sod  : — that  the  saint  v.  I  un  d  t*  ith 

the  divine  presence  in  bis  last   mo: 

raptured  s<  ul  gazing  with   such  supr< 
which  o]  • 
that   he  passes  from  time   into   eternity, 

-.hi  go  out  of  a  dirty  kitchen  s  the 

children  of  Is  Jed  over  .Ionian  dry  Bhod  ;  there 

no  river  there.    <  I  ! — ()  1). 

where  is  thy  sting  ?     (>  Grave  win  .  rv  ? 

How  calmly  I  could  look  on  death  ; — yea,  how  l< 

its  appearance.     1  seemed  to  He  right  a1 
the   heavenly  Jerusalem,    gazing 
charms  and  beholding  its  unparalleli  .     1  had 

r  views  which    I  do   not  feel  it  my  duty  I 
One  thing  r  1  will  e  lot, 

my  peculiar  situation,  the  reproach  which  1  have  bad 
to  suffer  for  the  sake  of  the  truth,  has  not  I  ecu  a  won- 

;o  me,  or  rather  these  things 
me  unexpectedly.     I  am  pretty  well   assured  where  I 
am;  the  cou:  I :-r ;    and  the  final  issue  ! — 

God's   ways   are    not   as   our  ways.      I!e   sometii 
chooses  the  foolish  things  of  this  world  to  accomplish 
his  glorious  purposes,  and  to  the  children   of 

men  with  his  counsel  and  truth,  in  a  way  quite  <.ii7Vr- 
ent  from  human   d  en  ; 

to  prove  them  and  see   whether 
truth  or  reject  the 

Jesus  Christ  was  despised  and  i  n  in  the 

days  of  his  flesh,   because  he  ;    in  the  low, 

humble,  poor   and   unpopular  m  rhich  he  did  ; 

hut  wo  to  those  who  finally  rejected  him  ; — his 
dons  wrath  fell  upon  them — and  wo  to  those  who  I 
despise  him  in  the  ofbismn  d  saints. 

If  they   reject  them,  they  reject   him,  and  those  v\ho 
desp  not  man  but  God."     In  the  great 

da)  of  eternity  many  wiy  see  that  theylaug  :orn 

and  mI   as  the   offscouring  of  all   flesh,  those 

who  wi ire  sent  to  them   bv  rtii 

to  warn  them  to  lite  from  the  wrath  to  come  ! 


LIFE    OF    RAV    POTTER.  J~    • 

Reflections. 

In  reflecting  on  the  foregoing  exercises,  my  mind 
has  frequently  been  led  to  contemplate  another  sub- 
ject, which  has  been  considerably  controverted  for  a 
few  vears  past — viz.  "  What  constitutes  the  heart  of  a 
ffuvij"  or  rather  this  question,  "  in  what  does  the  moral 
imperfection  of  saints  consist?"  The  generally  received 
idea  lias  been  that  their  imperfection  consists  in  their 
exercises  being  partly  holy  and  partly  sinful:  their 
holiest  exercises  being  mixed  with  sin,  or  rather  sin  and 
holiness  dwelling  in  the  heart  at  the  same  moment. 
This  idea  has  been  considered  by  some  late  divines  as 
absurd  and  unscriptural,  and  an  impossibility  in  the 
nature  of  things,  not  only  from  the  consideration  that 
it  i<  impossible  to  love  and  hate  any  object  at  the  same 
moment,  "  but  also  that  it  is  impossible  to  mix  sin  and 
holiness  together.  They  maintain  a  different  the 
44  That  the  heart  must  consist  in  volition,  or  free  vol- 
11  untary  mor>.  .  and   in  not!:  -ous  to  it 

k4  or   the  on  of  it."     That   we    never   attach 

to  the  exercise  of  j  mi- 

;   but  that    i4  we  do  at- 
to  the  I'vi'i',  volun:  reise 

ig  or  refusing  M     C 

mtly  thej  say,  that  u  the  heart  c  Q  nothing 

rrciscs.     That  it  certainly  does   not  con- 

44  sist  in  perce]  ace,  or  mem- 

♦4  ory  ;    for  these  are  all  natural  faculties  whieh  areto- 

41  tally  destitute  of  ever  quality  to  which  praise 

blame  can  be  attached  ;   but  it  may  and  d 

I  in  loving  and  hating,  in  choosing  and  refusii 

untary  e\  Sfhich  are    ul- 

and  worthy   of  praise    or 

44  bl;t  That    44  w  r    di>approve 

but  free  voluntary 
Hid  forbids  nothing  but 

■■•' ."     That  "all 
44  that  th»  tw  requires  summarily,  consists  in 

u  pure  bfiievoh  m:e,  and  all  it  aumnmnlv  forbids,  cou- 
&2 


/ 


r    R  \v   pi 


'  Mfta  in  pare  selfishness."     That   ••  benerolenee 

•  free  voluntary   exerciser    and  selfishness   is  ■   free 

•  voluntary  ry  liuinan 

*  in  a  train  of  free  voluntary,  A  j,  or  in 
1  a  train  of  free  voluntary  selfish  I  \*                  ■  in  a  train 

•  of  both  benevolent  and  selfish  That   44  a 

*  simnr\<  heart  consists   i/i   a  train  < 

:  but  a  saint's  heart  consists  in  a  tram  of  both 
;  benevolent  and  selfish  exercises.11     That  "the 
1  of  saints  ar.e  imperfectly  holy  in  this  life  ;  and  their 
1  imperfection   in   holiness  consists  in   their 
'having  holy  and  sometimes  unholy  affections."     That 
'their  holy  and  unholy  affections 
4  and  never   blended   together."      That  "their    holy 
'exercises  are   never  partly    holy  and    partly  unholy, 
4  but  perfectly  holy  ;  and  their  un  es  are 

4  never  partly  but  perfectly  unholy/'     That   i;  a  train 
4  of  holy  and  unholy  affe  of  a 

•saint;    but  a   train  of   constant    i  pted  sinful 

'ions  forms  the  heart  of  a  M     That   "the 

4  only  proper  notion  of  any   human  heart,  as   t 
4  guished  from  all  the  powers  or  faculties  of  the  mind, 

*  is  a  series  of  free  voluntary    i  -   or  affect. 

'  and  the  only  proper  idea  of  a  good  man's  heart,  as 
;  distinguished  from  the  heart  of  a  sinner,  is  a  train  of 
4  both  holy  and  unholy  affections  <^v  exercises.91  So 
1  the  heart  of  a  saint  essentially  differs  from  the  heart 
•of  a  sinner  in  this  one  respect,  that  the  heai 
k  saint  lias  some  holy  as  well  as  unholy  5  ;  but 

4  the  heart  of  a  sinner  has  no  holj  all." 

Now  I  acknowledge  that  thif  Qg   the 

heart  is  to  mc  the  most  difficult   subje<  'only  to 

understand  and  explain  of  any  one  in  Christion  theol- 
ogy, and  although  the  system  which  1  bare  just  pre- 
sented, does  not  entirely  satisfy  my  mind  or  rem* 
all  difficulties,  yet  I  confess  that  many  of  the  state- 
ments appeal  to  me  scriptural  and  reasonable,  far 
more  so.  than  the  old  notions  in  relation  to  this  sub- 
ject; and  when  1  review  my  experience  at  the  time  al- 
luded to  above,  I  know  not  how  to  get  away  from  the 


LIFE    OF    RAY    POTTEIt.  i^, 

Conclusion  that  they  are  correct  ; — for  that  1   saw  my 
heart  during  those  glorious  manifestations  to  he  per- 
fectly  holy  I  am  entirely  confident  ;  nor  will  ai 
being   ever  convince   me  to  th<  y  :     and  that 

since  then,  perha  s,  I  have  been 

my  heart  to  be  deceitful  ahovt  all  things  and  desperate- 
c/ccd,  1  am  quite  as  certain.    Now  I  confess,  that 
with  the  idea  of  the  heart  i 

partly  holy  and  partly  sinful,  1  know  not  how  to  re- 
concile these  views.  Bat  with  the  idea  that  volun- 
tary exercises  or  affections  constitute  the  heart,  and 
that  the  saint  so//r  I  j  the  oth- 

er, I  see  not  hut  what  those  views   may  he  reconcila- 
ble.    It  is  admitted   on  ;i!l  hands   \\.  may 
or  have  a  view  of  their  own  hearts, 
ad   that  the   saints   have   fi                             of  tacir 

will 
deny  :  hut  if  they  may  see  their  hearts  to  he  thus  wick- 
re  so,  why  may  they  not  see  their  hearts 
to  I»  const  it  u  tt 

h"'v\   tin-  i)  and  if 

•'.  am!  if  it 

he  i;  at  a 

1  see  not  hut  what 
the  and 

f  the 
:    and 
what  will  more   deeply  affect  us  with  a 
maintng  moral  depravity,  than 

ICOHStant  in  our  loi  alter  we 

have  seen  t'.  of  holin 

<!  .-it  the  ti 
felt  to  admire  ami  loi  e  God  with  all  i 
i 

soon  caught  a  with  loi 

the  wo! !  •  unholj  1        •   Mich 

.  will  throw 
light  on  the  «  Methodist  | 

pie,   in   :  I   what    t  abject   of 


LIFE    OF    RAY    TOTTER. 

44  entire  or  perfect  sanctification  in  this  life.  We 
very  frequently  hear  of  their  testifying  that  tbej 
have   experienced  tins  blessing — that   at   such  a  time 

God  gave  them  a  clean  heart — that  they  had  views 
of  their  heart,  at  the  time,  being  made  as  clean  from 
sin  as  a  piece  of  white  paper,  &c.  Now,  how< 
some  who  talk  thus  may  he  enthusiasts,  or  hypo- 
crites, and  are  utterly  deceived  themselves,  or  are 
trying  to  deceive  others,  yet  I  cannot  believe  that 
all  of  them  are.  J\o;  I  am  far  from  adopting  this 
sweeping  mode  of  condemning  them  indiscriminate- 
ly. And  if  it  be  true  as  we  have  before  remarked, 
that  the  heart  consists  in  exercises,  &C.  there  is 
nothing  unscriptural  or  unreasonable  in  their  declar- 
ations thus  far.  For  who  dare  say  that  tiny. 
well  as  Christians  of  other  denominations,  may  not 
have  such  manifestations  of  God  to  their  >"iil>.  such 
clear  discoveries  of  the  Divine  beauty,  glory  and 
excellency,  as  to  love  God,  or  holiness,  with  all 
their   hear£,   and,   at  the  same  time  \  that 

they  do  this  love   GocU   or  that  their  exi  t  the 

time  of  these  views,  manifestations,  &c.  are  perfectly 
holy  ?  Now  I  see  nothing  in  this  unreasonable  or  un- 
scriptural at  all  ;  and  however  I  differ  from  the  Meth- 
odists on  doctrinal  points,  yet  I  hope  I  feel  disposed 
to  do  them  justice  ;  and  I  certainly  should  be  as  far 
from  condemning  all  that  work  among  them  which 
they  emphatically  term  sanctification,  as  wild  fire  or 
delusion,  as  I  should  be  from  considering  in  the  same 
point  of  view  the  holy  exercises  which  President  Ed- 
wards speaks  of,  in  his  own  experience,  and  that  of 
others,  in  the  great  revival  of  religion  of  which  he  gives 
us  an  interesting  account.  Jh/t  as  it  respects  thdr  liv- 
ing for  ami  considerable  tim  lo^ttJii  r,  ictly  holy 
.  the)/  arc  undoubtedly  utterly  mistake)  about  it. — 
Indeed  they  do  not  pretend  to  be  continually  thus  ex- 
ercised, as  they  are  at  these  extraordinary  sea- 
,  for  they  term  these  extraordinary  seasons  "  a- 
periencing  the  blessing  of  sanctification, "  and  sub- 
sequently living  the  life  of  Christian  perfection.     Now 


L1FZ    OF    RAV    POTTER.  ,  M 

I 

iouIJ  be  aware,  as  I  have  Iieret. 
ticed,  that  they  du  not  prete^to  lit  holy, 

if  judged  hy  the  paradisiacawKw,  as  they  term  it,  but 

I  have  already  mentioned,  they  consider th< 
to  be  under   a    "milder  law,"   the  '•  evangelical  (a 

8  i   when   we  hear  them  contend  that  Christians  live 
perfect  in  this  life,  we    may  ren  lair  they 

by  :   and  alth  :»  or 

ration  of  the  law  of  ural, 

unreasonable  and  without  any  foundation  in  the  nat- 
ure"  of  I  think  I    have  already  - 
ciently  shown,   a  most  fruitful  source  of  ej  (  and 
tig  noti   . 

that  it  i.-  possible   lor  real 
Christians   to  he  entangled  in  I 

kva  in  theory,  and  in  controversy  advocate  the 
doctrine  of  ( 

>t  a  doubt,    while    at    I  you 

;:)    to  trj  law   of  God,   in- 

the  law  of  Mr.  Wesley,  or  1  soma 

dily  acknowledge  that  they 

This 

s     d  d  i  n  g   I 
that  wlii  the  time  mentioned  in 

i  of  God, 
that  at  that  time  w  holy,  and 

my  I  iding  1  follow- 

;   the 

s  applied  t< 

I 
thai  1   did  not   In  -  that 

my  I 

I 
•  M/t   of  my    Armii  ..  the 

1 
in  a   former   publi  I    of  it  i> 

ith  ;  that  ot  enough  in  it  to 


LITE    Or    RAY    rOTTHR. 

1  r,.ve  B  -mule  soul.  And  if  the  sentiments  of  Arinin- 
v6Sins  were  true,  not  a  single  soul  would  ever  reach 
heaven.  Of  this  1  feely  confidence  of  convincing  the 
reader,  if  he  will  ho  candid,  and  read  without  preju- 
dice; hut  if  not — if  he  nd  Blltlt  up  to 
conviction,  with  his  hounds  already  set,  determined 
never  to  move,  right  or  wrong,  nor  to  r<  notice  u  s<  n- 
timent  in  favour   of  which    he  has  become  pi 

.  however  clearly  truth  may  declare  against  it  :  I 
lay,  if  thus  he  reads,  my  labour  in  writing  and  Ins  in 
reading,  will  he,  so  far  as  respects  him,  utterly  in  vain. 
How  many,  however,  are  there,  that  thus  read  and 
converse,  and  who,  at  the  same  time,  will  profess  can- 
dour, and  to  be  open  to  conviction  ?  You  say,  perhaps, 
reader,  you  arc  not  of  that  class;  for  it  is  beneath  the 
dignity  of  a  man  of  the  world,  much  more  of  a  Christ- 
ian. Are  you  sure  that  your  heart  does  not  de<  i 
you  ?  Conn4,  let  me  try  you — follow  me  through  the 
narrative,  and  ask  your  own  consch  nee,  al  the  con- 
elusion,  whether  you  have  shut  up  your  mind  to  the 
light  of  truth  or  not ;  and  if  you  do,  you  stand 
condemned,  and  to  be  sure  God  is  greater  and  knowcth 
all  things* 

CHAPTER  VII. 

More  and  dreadful  trials,  and  fearful  apprehensions  of 

having  fallen  away  beyond  the  reach  —result* 

<  onvineed  that  the  doctrii  am 

grace  was  not  a  bible  doctrine — 8pc*  \  . 

The  next  morning  after  the  evening  last  mentioned 
in  the  foregoing  Chapter,  I  walked   out, 
works  of  creation  and  beholding  the  gl<  ry  of  God  in 

all  his  works  and  ways.  God  seemed  present  every 
where.  I  seemed  to  possess  a  faith  that  greatly  sur- 
prised me — indeed  it  appeared  to  me  let  me  ask  what 
I   would  it  would  be  granted,  even  if  it  were   to   the 


LIFE    OF    RAY    POTTER.  i^Jl 

plucking  up  trees  by  the  roajs*  I  felt  such  strong 
faith  that  it  actually  seemc^PB  frighten  me.  But 
when  I  prayed  to  God,  about  all  which  I  could  say 
was  "  thy  will  be  done.'''  Instead  of  asking  for  partic- 
ular things,  I  went  about  fur  two  or  three  days  with 
this  cry  continually  in  my  soul,  "  thy  will  be  dune."  O 
what  a  sweet  reconciliation  to  his  will,  I  felt  through 
my  whole  soul.  1  had  not  the  least  desire  to  alter  any 
thing  which  God  had  ever  done  or  was  doing.  I  re- 
joiced in  his  government  of  the  moral  and  natural 
world  with  unspeakable  joj — having  no  disposition  to 
dictate  any  circumstance  or  event  in  respect  to  m\ 
or  any  being  or  thing  in  the  universe.  It  was  not  pos- 
sible for  me  feeling  as  I  then  did,  to  ask  any  thing  con- 
trary to  the  will  of  God,  for  I  felt  swallowed  up  in  the 
divine  will  like    a  drop   of  water  lost  in   the  o 

I   proceeded   towards   home   praising   and   blessing 

God.      I   made   a  call   a  lew  minutes    in    IV" 

where  I  had  an  opportunity    of  seem  •  of  a 

person  wh  lie  night    before.      What    a  glorit 

uy  over  all  fear  of  death  I    f  Death 

lightful    theme,  and    the    grave  a   quiet 

,'.     It  was  hut  a  lew  days  how- 

m  to  feel  most  fearful  apprehensions 

of falli n  g  .  if  J  did 

■    perfectly  holy,  th 
of  my  finally   j  > heaven,   notwithf  the* 

hich  God  had  done  for 
I  determined  therefore,  if  possible  >  inj  time 

y  to    die  by   living   without  sin.     Mj    health   n 
various,     i  knew  1  was  liable  t<>  die  suddenly,  and 
irding  t<>  my  sentiments   if  I  we: 
with  all  my  It  i   die 

IB  that  instant,  without  rep< 

oat  of  hea  God  with 

all  the  heart    i.     a   t  in — and 

to  be  damn  a  not 

,id   forgiveness   obtained,  through  Jesus 
ist,  and  according  to  mj  w*b  n0pr*m 

»*«  that  if  I    did  sin  1   should  be  brought    to  repentant* 


1  I  i:n. 

ami  forgiven  for  Clirisl  m  no 

jsible  way   forme   10  hii^c   any  kind   of  n 
hope  ofheav  f  *t  loved  God  with  all  my  heart 

?/  mow/nt,  and  tins  ii  most  certain)/  a   ' 
consequence  of  Armmiani  i   I  firmly   believe 

that   God  in  infinite   wisdc  tliai  i   should 

try  the  Whole  of  my  idol  system^  and  thus  bring 

!!)r  to  acknowledge  lo  my  i  vi  a  self-abasement,  that  my 
salvation  was  of  the  Lord.     My  theoretical   vien 
the  law  of  God  as  li  making  kind  allowances  for  ;.!!  my 
44  unavoidable  weaknesses  and 

•■  my  involuntary  errors  and  short  cowdngsj**  tipc,  serv- 
ed indeed  in  -  me  for  a  n  Idle 
from  complete  despair  of  reaching  heaven  in 
ret  notwithstanding  all  my 

respect,  the  true  I  "inn  -  find 

to  my  mind,  as  I  have  before    hinted,  and  11  i  1  me  with 
horror  by  giving  me  q 

and  the  fallacy  of  my  hopes  on  this  ground.  But  I  la- 
boured m  About  this  time  I  removed 
to  Pawtucket,  engaged  to  teach  the  town  Bel 
through  the  wint<  ich  I  preached  and  at- 
tended meetings  almost  every  even:  mmenc- 
ing  them  until  about  8  o'clock,  as  the  is  in  that 
place,  which  besides  the  extreme  fatigue  ofteachii 
school  through  the  day  ofaboiH  one  hundred  scholars 
and  then  preaching  in  the  i  e  it  quite  late 
before  I  could  retire  to  rest.  Under  the  weight  of 
these  labours  the  pillars  of  my  feeble  constitution 
trembled,  but  the  le  did  not  fall,  and  1  con- 
tinued in  tli i s  course  until  the  expiration  of  the  term 
of  the  school  in  the  spring  when  1  relinquished  school 
keeping,  finding  my  health  and  strength  last  failing 
me,  and  inadequate  to  the  task  any  longer.  But  1 
still  exerted  every  particle  of  my  remaining  strength 
in  attending  to  what  I  conceived  the  duties  of  my  call- 
ing in  the  gospel  ministry.  I  preached  at  the  time  in 
the  town  school  house,  (there  not  having  been   at  that 

nil  on  Holii 


LIFE    OF    RAY    POTTER.  IM 

time  any  meeting-house  erected)  which  was  usually 
thronged  and  uncomfortably  .^towded,  making  it  disa- 
•  tble  and  laborious  formed  speak,  which  I  expect 
•ributed  considerably  to  the  decline  of  my  health, 
and  to  debilitate  again  my  nervous  system k  At 
rate,  by  the  middle  of  autumn  I  was  reduced  to  a  lower 
state  of  health,  than  what  I  had  been  for  a  considera- 
ble time  past,  and  again  sunk  under  the  weight  of  my 
infirmities  and  extreme  weakness  of  body.  The 
spasms  to  which  I  had  before  been  subject,  seized  me, 
and  I  apprehended  myself  a^ain  on  the  confines  of 
eternity.  But  what  next  ?  Why,  I  had  fallen  away  ! 
I  had  come  short  of  perfection,  notwithstanding  all 
my  labours,  and  most  certainly  I  was  consistent  with 
my  Arminian  sentiments  in  concluding  that  I  had  fal- 
len away.  !  did  not  deduct,  neither,  all  that  part  of 
my  faithfulness  that  was  excited,  from  fear  of  hell,  but 
could  see  many  positive  exercises  of  heart  that  were 
tontrary  to  h  >lm    - 

Now  here  I  less  indeed  ;  my  case  as  I  con- 

ceived, being  fir  worse    than   before,    because   I    had 
fallen  fro  high  state  of  grace,  and  theArmin- 

had  always  taught  me  to  believe  that  such  were 
the  eh  iracters  which  the  Apostle  speaks  of  in  the  Gtii 
of  1 1  impossible  to  renew  again 

Hell  with  all  its  horrors  seemed  open- 
ed t>»  >,  with  the  very  ncrt  thing  in  my  mind  to 
hpo  ' -liuty  that  I  should  in  a  verv  few  minutes 
be  there,  shut  up  to  £0  n°  more  out  forever  !  !  Although 
I  'a  as  so  out  of  health  and  so  extremely  weak,  thai  if 
it  had  not  been  for  the  horror  of  my  mind,  1  should 
not  have  thou  from  my 
I   frequently  flew  from  the  house  in  the  Dlgb{ 

tun*  ond  the  reach  of  i 

in  the    mists  and  clouds  of 
dr. 
0n<  iejf 

and  winch   1  thought   ha  l   m  aled   mj  do  the 

idolatrous  attachment  which  1  had  entertained  to  the 
L 


Lira  or  hay  roTTEK. 

Vrcu  Will  Baptist  denomination.     I  had  indeed  idol- 

I  them  ;  yet  my  poqs^incoiisiant  heart  to  i 
me,  that  1  was  not  awjffe  of  it  at  the  time  I  had  dur- 
ing the  year  prepared  the  memoin  of  my  life  and  Ex- 
perience for  the  press,  to  which  I  intended  to  add  a  dia- 
log!! i  had  written,  illustnatii  doctrinal 
views.  Tlie  dialogue  personated  a  Fjce  Will  Baptist, 
Methodist  and  Cahrinist,  and  in  it  I  exalted  the  Free 
Will  Baptist  to  the  highest  round  on  the  ladder  of  sec- 
tarian fame,  taking  good  care  to  give  him  the  prefer- 
ence in  all  tilings  to  the  Methodist,  yet  at  the  same 
time  using  a  great  deal  of  tenderness  with  the  Metho- 
dist, commending  him  in  most  thin/js,  and  leafing  him 
hut  a  degree  below  the  Free  \N  ill  Baptist  But  as 
for  the  Cnlvinist.  I  put  him  below  the  dirt  of  the  feet 
of  both  of  them,  thinking  I  was  doing  Gdd  service  in 
bending  all  my  forces  against  him,  to  hold  him  up  to 
the  scorn  and  contempt  of  all  reasonable  and  scriptural 
Christians  !  I  seized  this  manuscript  and  consigned  it 
to  that  place  most  fit  for  such  kind  of  productions, 
viz.  the  devouring  flames.  Although  I  had  not  at  that 
time  the  most  distant  idea  that  the  Arminian  senti- 
ments which  the  dialogue  advocated  were  false,  yet  I 
felt  convicted  as  I  have  before  observed,  of  having 
isessed  partial  attachment  to  the  Free  Will  Baptists, 
and  that  the  dialogue  was  fraught  with  this  undue  at- 
tachment and  partiality. not  only  to  the  prejudice  of  the 
poor  Cal villi st ,hut  also  of  the  Methodist,  in  that  I  gave 
the  Free  Will  Baptist  the  pre-eminence.  How  many 
are  blinded  in  this  way,  and  arc  crying  up  liberty, 
when  they  are  complete  slaves  to  prejudice  for  their 
own  party,  even  to  the  shutting  their  eyes  against 
light  and  stopping  their  ears  to  the  calls  of  justice, 
God  only  knows.  Selfishness  may  be  nourished  in 
this  way  as  well  as  any  other.  I  know  it  was  by  me. 
No  man  perhaps  ever  thought  more  highly  of  a  de- 
nomination than  I  did  of  the  Free  Will  Baptists.  I 
was  satisfied  indeed  that  there  were  Christians  in  oth- 
er denominations,  but  some  how  or  other,  I  looked  on 
the  Free  Will  Baptists  as  a  superior  class  of  Christians. 


1.IFE    OF    RAY  POTTLR. 

I  was  delighted  exceedingly  to  hear  that  any  were 
leaving  other  denominations  and  joining  with  them  ; 
and  their  accounts  of  revivals  seemed  rather  more  delic- 
ious to  me  than  accounts  of  revivals  among  other  de- 
nominations. I  was  particularly  delighted, when  I  read 
the  accounts  which  were  frequently  published  by  them 
of  bringing  over  churches  and  parts  of  churches  of  the 
Calvinistic  Baptists  and  Congregationalists,  to  their 
faith,  and  inducing  them  to  leave  their  state  of  bondage 
for  gospel  liberty.  As  I  conceived  them  the  only  de- 
nomination that  were  "  free"  but  the  "  Christians," 
(and  them  I  considered  rather  too  free)  so  1  was  great- 
ly enslaved,  by  strong  prejudice  for  them  and  against 
others  on  this  account.  And  as  I  considered  them  by 
far  the  most  humble  people,  so  I  was  very  proud  of  their 
humility!  O  the  deceitfulness  of  the  human  heart  ! 
Of  the  deceitfulness  of  mine  in  this  respect,  I  was 
now  partially  convinced. 

But  to  return — eternal  misery  and  banishment  from 
the  pi  rod,  were  subjects  now  continually  be- 

fore me,    and    with  dreadful    anticipations  of  my  final 

rsed  in  my  mind  the  dark  gloomy  pril 

amid    rattling   chains,   and  despairing   groans  and  d*- 

rouriuLr  flames,  \\  here  hope  nor  mercy  can  never  come 

t  long   eternity!!  —  I    know    not  that    1  indulged   in 

murmuring  ag  <1   in  the  least,    yet  the  thought 

nally   banished   from    big    presence, 
yably  dreadful.      The   language  of  the  poet  1 
Could  feel i ugly   adopt. 

.i  my  life, 
'•   \u  !  )d  forbid  t«.  < 
'•  To  linger  in  eternal  pain, 
•   \  i  |  death  I  ,. 

I]  air 
M  And  ti\ 

1    JliU 

ae  of 
of  my  poul,  ret  I 


Llfl    or  hat   POTTSt. 

have  since  clra;  ly  scon,  that  I  (  ;  the  very  time, 

hoIineM  of  heart  :  and  perhaps  as  constantly  as  ever  I 
had  done  in  t  ■  of  my  religion  experience.      1 

lovod  God  :  and  holiness  looked  tome  infinitely  d< 
able,  on  account  of  its  intrinsic  excellence,  and   I  ad- 
mired the  image  of  God  wherever  I  saw  it.     1   felt  an 
inexpressible    anxiety   for   the    welfare  ot'  i>tl 
was  ardently    solicitous  to  "  do  good  unto  all  men. 
pecialljr  the  household  of  faith."     My  heart  cluti 
those  whom  I  considered  to  he  the  bumble  foll< 
Christ,  and  the  thoughts  of  being  eternally  sep&n 
from  those  who  appeared  to  me  so  lovely,  was  liki 
thousand  fiery  darts  in  my  wretched  soul.     I  felt  ten- 
hearted,  affectionate  and  benevolent  towards  the 
worst  of  men,  and  perhaps  never  possessed  more  evan- 
gelical humility. 

I3ut  I  had  fallen  short  of  sinless  perfection,  and  I 
knew  that  it  was  written,  "  cursed  is  he  who  continu- 
ed not  in  all  things  written  in  the  book  of  the  law  to 
do  them."  A  single  sinful  thought  spoiled  my  hoj 
heaven  ;  for  I  believed  in  the  possibility  of  falling  I 
grace,  and  I  knew  that  nothing  hut  sin  would  damn  an 
immortal  soul,  and  1  knew  that  sin  was  a  transgress- 
ion of  the  law,  and  when  the  spirit  of  God  set  home 
the  law,  it  would  be  the  true  law,  which  required  me 
to  love  God  with  all  my  heait,  without  making  any  id- 
lowance  fort!  which  my  Arminian   theology 

:!it  me,  that  the  law  of  God,  under  which  Christians 
were  placed,  did  make  allowance  s  for.  Thus  God 
taught  me  that  this  notion  of  the  lav.  And 

how  could  I  now  maintain  any  hope  of  heaven  — can 
any  man  under  heaven  tell  me,  except  it  were  by  living 
a  life  of  sinless  perfection  !  For  admitting  that  in  the 
morning  I  might  he  assured  that  my  sins  were  all  for- 
given, yet  long  before  evening  I  ininht  have  unholy  ex- 
and  so  transgress  the  law  again,  and  then  I 
might  consistently  with  my  sentiments  die  and  go  di- 
rectly down  to  hell.  This  is  more  than  the  Annmians 
sometimes  say,  a  man  may  he  a  saint  to  day,  and  a 
tlevil  and   damned  to-morrow — it  i»  a  saint  now,  and 


LIFE    OF    RAY    rOTTEft. 


perhaps,  in  less  than  one  hour,  a  devil  and  lost  forev- 
er !  lor,  Christian  reader, I  ask  you  if  your  experience 
does  not  bear  witness  that  you  have  frequently  felt 
the  witness  of  the  spirit  that  you  were  a  child  of  God, 
felt  comfortable  and  happy  in  your  miud,yet  in  less  than 
one  hour  you  have  felt  unholy  exercises,  or  your  heart 
wandering  from  God,  yea,  perhaps  you  in  less  time 
than  that,  have  neglected  or  refused  to  do  some  known 
positive  duty.  You  may  have  entered  the  house  of 
God,  with  an  assurance  that  you  were  a  Christian, and 
before  you  left  it  you  may  have  felt  it  your  duty  to  bear 
testimony  to  the  truth  of  religion  before  the  world,  but 
refused  to  bear  the  cross.  And  now  have  you  not  fal- 
len away,  if  the  doctrine  of  falling  from  grace  be  true! 
Yea,  and  perhaps  in  less  than  an  hour  too  !  Have  you 
not  sinned  1  And  if  so,  what  secures  you  from  hell? 
You  say  there  is  no  promise  in  the  covenant  of  grace, 
that  you  shall  ever  be  brought  to  repentance,  and  ob- 
tain forgiveness  of  your  sin,  and  now  how  do  you 
know  but  what  you  have  sealed  your  damnation  ?  Now 
this  was  the  way  which  I  argued  and  reasoned  with 
myself,  and  I  contend  (and  no  reasonable  man  can 
deny  it)  that  I  was  consistent  with  my  sentiments,  and 
I  could  not  possibly  come  to  any  other  conclusion, 
without  making  sin  a  very  light,  trifling  thing, i\mt  doe» 
not  justly  expose  him  who  commits  it  to  eternal  mise- 
ry— and  what  would  this  be  but  awful  blasphemy  ? 
And  yet  do  not  the  advocates  of  the  falling  plan  con- 
rend  that  this  is  true,  most  strenuously  ;  and  at  the 
same  time  acknowledge  that  tiny  >m  again*  God  dai- 
\v,  and  yet  all  the  while  maintain  a  hope  «>f  heaven  ? 
How  is  this  ?      In   the  name    of  common  I  ask 

how  is  t In k  done  but  by  doing  awav  the  law  of  God, 
and  making  out  mh  to  bi  nothing*  But  hear  this — 
heaven  and  earth  shall  pass  airau,  but  the.  holy  law  of 
God  never  shall  past  airajf,  nor  shall,  nor  ran  it  be  al- 
tered, nor  taken  auvn/,  and  a  milder  one  substituted  in  the 
r  of  it.  Seeing  this,  and  trying  mjmMkf  it,  how 
eould  1  maintain  a  hope  I  1  nil  not  ;  hut  was  over- 
whelmed in  despair.  Mv  health  was  such  thnt  I  coi- 
L2 


J3&  LIFE    or    RAY    POTTER. 

■idered  it  probable  that  I  should  very  suddenly  be  re- 
moved into  eternity,  the  natural  consequence  of  which 
was  to  keep  me  almost  constantly  engaged  in  self-ex- 
amination. I  drew  the  darh  lusions  respecting 
mv  state — when  I  read  of  Saul,  kinir  of  Israel,  I  con- 
red  myself  to  be,  like  him,  rejected  of  the  Lord! 
and  in  short,  all  the  hop<  :  -  I  read  of  in  the 
scriptures,  or  had  heard  of,  like  Spira  and  others  who 
died  in  despair,  I  imagined  similar  to  my  own,  and 
concluded  that  mv  last  end  would  surely  he  like  theirs. 
I  had  a  great  anxiety  to  see  some  Methodist  friends 
in  Boston,  and  although  mv  health  was  extremely  had, 
as  I  have  before  remarked,  that  had  it  not  been  for  the 
anxiety  of  my  mind,  I  shouldnot  have  thought  myself 
able  to  keep  from  my  bed,  yet  I  precipitately  left  the 
house,  and  took  passage  in  the  stajre  for  Bostoa.  A 
wounded  spirit  who  can  bear  !  I  had  but  little  hope 
that  I  should  live  to  see  the  place  of  my  destination, 
and  I  was  confidently  persuaded  that  if  I  died  on  the 
passage,  I  should  drop  directly  into  the  burning  lake  ! 
O  my  God,  thou  alone  canst  tell  what  sensations  of 
soul  I  then  realized.  The  terrors  of  hell  took  such 
hold  of  me  that  I  frequently  felt  as  if  I  must  leave  the 
stage,  and  fly  I  knew  not  where.  But  O,  the  curse  of 
the  law  ;  if  I  had  taken  the  wings  of  the  morning  and 
flown  to  the  uttermost  ends  of  the  earth,  I  could  not 
have  escaped  it.  according  to  the  views  that  I  then  en- 
tertained ;  for  I  had  fallen  away  by  coming  short  of 
sinless  perfection.  I  thought  (for  the  most  of  the  time) 
that  my  doom  was  fixed,  unalterably  fixed  ;  yet  now 
and  then  I  had  transient  interventions  of  hope,  that  I 
was  not  beyond  the  reach  of  mercy.  I  know  not  how 
to1  express  my  feelings.  My  mind,  comparatively 
speaking,  felt  like  a  person  completely  shut  up  in  a 
tight  cask,  without  any  possible  means  of  extrication, 
doomed  to  remain  there  forever.  I  seemed  to  under- 
stand well  by  my  then  present  experience,  the  follow- 
ing language  of  Jeremiah.  "  He  hath  led  me  and 
brought  me  into  darkness  but  not  into  light."  "  Sure- 
ly against  me  is  he  turned  :  he  turneth  his  hand  against 


LIFE    OF    RAY    TOTTER. 

me  all  the  day.  My  flesh  and  my  skin  hath  he  made 
old  ;  he  hath  broken  my  bjnes.  He  hath  btiilded 
against  me,  and  compassed  me  with  gall  and  travel. 
He  hath  set  me  in  dark  places  as  they  that  be  dead  of 
old.  He  hath  hedged  me  about  that  I  cannot  get  out  : 
he  hath  made  my  chain  heavy.  Also  when  I  cry  and 
shout  he  shutteth  out  my  prayer.  lie  hath  enclosed 
my  ways  with  hewn  stone,  he  hath  made  my  path 
crooked."  Lam.  xxvi.  %   3,   4,  5,  0,  7,  8,  9. 

We  did  not  arrive  in  Boston  until  dark,  which  to- 
gether with  the  horrible  darkness  of  my  mind,  and  be- 
in^  an  utter  stranger  in  the  place,  and  added  to  this, 
my  miserable  health,  rendered  me  an  object  of  commis- 
seration  to  any  who  could  have  known  my  state  and 
feelings.  I  wandered  about  for  some  time  before  I 
found  the  residence  of  those  whom  I  had  come  to  see, 
but  at  length  found  the  house,  and  was  received  with 
apparent  affectionate  tenderness  and  Christian  kind- 
ness. I  soon  unbosomed,  as  I  conceived,  my  wretch- 
ed state — telling  them  at  the  same  time,  how  sure  I 
had  been  that  my  name  was  written  in  heaven — that 
God  but  about  a  year  before  had  worked  wonders  for 
me,  and  given  me  to  see  his  floTj,  They  encouraged 
me  that  my  name  was  in  heaven  still,  and  that  I  had 
not  fallen  away  beyond  the  reach  of  mercy.  (Query. 
How  did  they  know  this  ?)  This  was  a  daik  aud  dole- 
ful night  to  me,  never  to  be  forgotten.  I  wrote  a  let- 
ter to  send  by  the  mail  the  next  morning  to  my  familr, 
but  felt  almost  like  one  speaking  from  the  dark  do- 
mains of  hell  to  their  surviving  earthly  friends.  After 
taking  some  refreshment  I  retired  to  bed,  but  not  to 
rest  or  sleep,  but  to  bemoan  my  situation. 

The  next  evening,  I  think  it  eras,  I  had  clear  views 
of  holy  exercises  of  bean  end  assurance*  that  I  was 
yet  a  sheep  of  Christ,    bat  eotwithsl  this,   in  a 

few  liours  I  felt  again  as  wretched  as  c\< t;  for  I  go 
narrowly  watched  my  heart,  and  the  thought!  thereof, 
that  1  soon  saw  that  1  had  fallen  away  Again  !  Kter- 
nity  !  O,  how  eternity  then  appeared  to  me.  I  could 
not  contain  myself  but,  arose   from  mr  bed  and  called 


l-*t>  LIFE    OF    RAY    TOTTER. 

up  some  of  my  Christian  friends  to  see  if  they  could 
yet  give  me  a  word  of  comfort,  or  if  there  might 
yet  be  the  least  possible  chance  for  me  to  escape  the 
pHton  of  long  and  dark  despair — some  of  them  weft 
almost  out  of  patience  with  me,  but  others  dealt  very 
tenderly.  In  this  state  I  continued  for  about  four  di 
often,  as  I  have  before  observed,  seeing  grace  in  mv 
heart,  or  being  assured  that  I  had  holy  exercises  of 
heart  and  then  filled  with  unspeakable  horror  from  the 
idea  that  I  had  fallen  away. 

The  reader  will  observe  that  I  was  now  trying  my 
systnn.  I  think  I  can  now  plainly  see  the  wisdom  of 
God  in  thus  dealing  writh  me.  1  had  been  greedy  of 
Arminianism,  and  he  determined  to  let  me  have 
enough  of  it.  I  tried  my  faithfulness  constantly  and 
scripturally  too,  not  by  my  external  walk,  and  thus 
considering  myself  faithful  if  I  did  not  commit  outward 
acts  of  sin,  or  neglect  from  positive  external  duty,  but 
by  examining  my  heart.  And  this  is  the  way  God 
tries  us — he  searches  the  beart,  and  w  looks  at  the 
heart." 

My  friends  at  home  feeling  a  deep  concern  about 
me,  my  brother  came  down  to  see  me,  and  I  returned 
with  him.  On  my  return  home  I  was  alternately  hop- 
ing and  despairing.  I  was  welcomed  by  my  friends 
and  brethren  with  many  words  of  comfort  and  en- 
couragement, and  at  times,  sensibly  realized  the  pres- 
ence of  God,  and  holiness  of  heart,  and  at  other  times 
was  filled  with  consternation  and  horror.  The  state 
of  my  health  kept  me  in  constant  apprehensions  of 
death,  and  the  worth  of  the  immortal  soul  was  solemn- 
ly and  almost  constantly  exhibited  to  my  view.  Some 
of  the  meetings  which  I  attended  about  this  time,  were 
to  me  extraordinary,  on  account  of  the  nearness  which 
I  felt  in  my  heart  to  God,  and  of  his  holy  presence 
filling  the  house  ;  and  J  could  say  that  I  knew  that  I 
was  a  Christian  ;  yet  in  perhaps  less  than  an  hour  I 
should  conceive  that  I  had  sealed  my  damnation  ;  and 
would  conceive  myself  almost  a  devil  incarnate — and 
likened  myself  to  Judas   Iscariot,    Francis   Spira,   or 


LIFB    OF    RAY    POTTER.  l*f 

<ome  other  finally  impenitent  and  incorrigible  repro- 
I  used  to  awake  in  the  night  =o  filled  with  the 
horrors  of  despair,  that  1  would  leave  mv  hed  and  pro- 
ceed to  the  houses  of  gome  of  the  brethren  to  see  if  I 
could  find  a  word  of  comfort.  I  almost  continually 
e  iw  in  anticipation  the  bottomless  pit  before  me,  and 

..rated  on  the  miliions  and  millions  of  years  that  I 
must  dwell  in  the  devouring  flames  and  everlasting 
burnings  !  !  Yet  all  thii  time  I  felt  a  tender,  loving 
and  forgiving  spirit,  and  admired  God,  holiness  and 
real  Christians;  nor  do  I  remember  that  I  ever  in  the 
least  murmured  against  God,  as  dealing  unjustly  with 
me,  even  if  hell  must  be  my  doom.  I  understood,  by 
hat  Pan!  nt  \\\e  fiery  darts  of  the 

devil.  When  I  entered  the  pulpit,  (as  I  did  when  I 
had  bodily  strength  sufficient)  I  thought  it  probable 
that   I  should    die   while  preaching,    and  n   to 

II  with  apostate  an  rer.     1   knew  not  what 

to  du  : — indeed    I    faded.     There   wa  for 

If  I  hud  the   evi<  n  Istian  in 

the  morn;  U  away  b<  But  O,  to  | 

up  to  be  ity  !  to  be    banished  from 

t>,  who  were  in  my  view  I 
to  my  heart — although,  as  1  be  served,  if  this 

iini.it  be  my  lot,  I  did  not  fi  tur  inuring,  or  hat- 

ing   God   on  the  account   of  it  :     jre!    the    thought    i 

idful,  dreadful  beyond  all  description.      But  here  I 

—  I  had  gom  through  with  i  a.     My  faith- 

fulness had  failed.  I  saw  it  : — yet  1  saw  no  remedy, 
for  I  had  been  taught  to  look  <>n  the  doctrine  of  the 
saint  m  one  of  the  boms  of  the  44  ny- 

ita-ktadedmo  •  md  if  I  never  had 

d  the  unpardonable  irn  1  should  certainly 

involve  myself  in  that  dreadful 
upon  it  with  the  !• 

Is  I  was  ridin  my  with 

I  i,  he  in  i 

ition  which   passed    bet  n  < ■■  n   u  >ned    the 

words  of  St.  Paul.    (  and 

jour  life  is  hid    with  phriit  in  ;  When  Christ 


LIFE    OF    RAY    POTTER. 

who  is  our  life  shall  appear,  also  appear  with 

him  in  glory.'1  For  ■  moment  I  think  I  saw  a  glim- 
ring  of  light  reflected  by  evangelical  truth,  in  th<- 
view  winch  1  had  of  this  passage.  But  prejudice,  and 
the  fear  of  receiving  error  almost  instantly  closed  my 
eyes,  and  if  I  had  never  been  in  the  situation  myself, 
I  should  hardly  believe  it  possible  for  a  Christian  to 
read  this  passage,  and  not  readily  admit  that  ifil 
the  word  of  God,  it  is  precisely  as  impossible  for  a 
true  believer  to  fall  away,  as  it  is  for  Christ,  who  lias 
entered  into  the  presence  of  God,  and  is  there  hidden 
from  the  storms  and  powers  of  hell  ;  for  surely  if  there 
were  not  another  passage  in  the  bible,  yet  this  ;s  suf- 
ficient to  demonstrate  that  the  doctrine  of  final  pel 
rerance  is  a  M  bible  truth. '' 

But  so  thick  was  the  film  of  prejudice  over  my  eyt  • 
in   consequence   of  the   frightful  pictures    which  from 
my  childhood  had  been  continually    presented  to  my 
mind,   by   the   old  Six   Principle  Baptists,    Free  Mill 
Baptists  and    Methodists,   against   every    idea   v. 
might  be  considered  as  nearly   related   to    what    they 
called  "  Calvinism, "  as  the  ninety-ninth  cousin,  that  I 
know,  and  am  sure  that  nothing  short  of  the  determin- 
ation of  the  ever  blessed  God   to  convince   me  to 
shame  and  confusion  of  face,  that  I  v.  as  wrong,  would 
ever  have  moved  me.     Indeed,  no  one  ever  attempted 
it  through  all  my   trials.     My  Christian    friends    wire 
almost  all  of  them  Arminians,  and  t!  were  net. 

thought  not  of  undertaking  to  convince  me,  for  they 
considered  it  useless,  or  labour  in  vain.  Neithc  r  did  1 
read  books  that  were  in  opposition  to  my  Arminian- 
i-m,  for foot  of being  poisoned,  but  held  on  upon  Wes- 
ley and  Fletcher,  and  writers  of  the  amp.  un- 
til God  shewed  me  by  putting  me  to  the  proof  of  my 
own  faithfulness,  and  his  plain,  unadulterated  word 
that  my  sentiments  were  false. 

I  tarried  a  few  days  at  Cranston,  in  much  the  same 
frame  of  mind  which  I  had  been  in  for  some  time  past, 
trying  in  vain  to  draw  water  from  eh\j  wells,  instead  of 
the  wells  of  salvation.     I  returned  home,  and  some- 


LIFE    OF    RAY    POTTER. 

ttrnes  I  thought  of  trying  some  expedient,  like  travel- 
ling and  preaching,  to  see  if  that  would  not  help  me  ; 
and  then  again  I  knew  I  had  already  laboured  beyond 
my  natural  strength,  or  what  my  constitution  would 
bear,  and  a  considerable  part  of  the  time  was  unable 
to  preach  at  home,  much  more  to  travel  extensively. 

My  "bones  were"  daily  '*  broken,"  and  I  was 
11  compassed  about  with  gall  and  travel."  O  how  glad- 
ly would  I  have  forsaken  every  earthly  comfort,  and 
roamed  in  the  solitary  wilderness  all  the  days  of  mr 
life,  if  it  would  have  £iven  me  peace  !!  I  continually 
law  imperfections  in  my  life,  and  as  to  reaching  heav- 
en, it  looked  to  me  like  an  idle  dream,  for  I  fell  a  way 
every  day,  yea,  many  times  in  a  day.  Thus  "  my  ways 
were  inclosed  with  hewn  stone."  Nevertheless,  when 
I  was  able  to  preach,  I  preached  the  Arminian  system 
M  clear  out,"  so  great  was  my  blindness  and  stupidity, 
together  with  the  fear  of  risking  my  salvation  wholly 
on  the  promise  of  God.  I  must  keep  the  foundation 
on  my  shoulder,  or  else  the  building  would  go  to  wreck. 
But  I  worked  myself  out  of  stock  again  and  again  ; 
and  yet  the  building  was  not  completed — nay  farther 
from  it  than  before  I  ever  began,  for  I  frequent)*' 
thought  if  I  had  never  said  any  thing  about  rel; 
there  might  be  (and  this  indeed  was  as  fool' 
the  rest)  some  chance  for  me. 

In  this  state,  tossed  by  the  tempes* 
principal  part  of  the  winter.   (x 
Cradston,  in  company  w;*' 
rushed  into  my  mind  ; 
mutable  things t  in  tcliic1 
%oc  Wtighi  hare  strange 
to  lay  hold  of  the  hopt 
aloud — if  tins   be   true, 
has  Med  to   Christ,  to  bi 

Christ,  and  therefore  it  i.  _ 

inasmuch  as  it  is  impossible  ibr  God  to  .^ 

immutable proun>L  ol  God,that  he  will  bnog  me  to  nv~. 
en.     Here  I  think  (notwithstanding  in  a  few  momenta 

I  started  back  for  fear  of  dangerous  ^rouud   as  1  had 


*  LIFE    OF    RAT    TOTTER. 

always  been  in    a   habit  of  belicvinir  it  would  link  un- 
der me,)  I  saj  heir  t a>  the  firs*  step  that  ever  I  took 
in  travelling  that  road  of  doctrinal  truth,  which  !  • 
fee   plainly    to    be  marked  out  by  the    word  of€rOd  M 
being  the  truth   revealed    from    In  aven   for    the    sal\a- 
md  comfort  of  lost  and  i 
Here  1  deemed  to  get  a  glance  at  the   nature  of  the 
promitr  of  (rod.  that  is,    that  ire  do  not  make  the    pro- 
mise of  God  stand  in  respect  to  us,  by  our  faithful, 
but  that  the  promi  us  faithful.       Wot  hut  what 

this  passage  of  scripture  might*  perhaps,  be  more 
plausibly  argued  against,  as  not  proving  the  doctrine 
of  the  saint's  perseverance,  than  many  others,  yet  it 
pleased  God  to  thus  apply  it  to  my  heart.  The  truth 
was,  I  had  sailed  on  board  the  old  leaky  ship,  until 
every  plank  was  crone,  and  then  I  was  thrown  on  the 
rock!  the  immutable  promise  of  God—  forerei -bles- 
sed be  his  name.  But,  as  I  observed,  I  started  lack  ; 
for  notwithstanding  all  the  light  and  evidence  which 
rushed  upon  my  mind,  yet  I  was  afraid  of  the  "horns 
of  the  beast  "  and  would  wishfully  look  away,  after  the 
wreck  of  my  system,  to  see  if  I  could  make  it  hold  me 
»«n  until  I  crossed  the  ocean — for  I  was  ret  afraid  to 
*  God  with  the  irrcat  concern  in  any  other  way, 
the  Arminians  say.  by  But 

^<ran  to  look  back,  I  felt  like  j  erisbing  on 
-'any  da]  his,  n   person  men- 

*npture  in  mv   hi  hich 

'her    differently  from  what 

h   in    me  areth 

d    every    branch    that 
at  it    may    bung    forth 
ceived  that  this  passage 
f  the   falling  plan,  but  I 
proved   the    opposite  doc- 
i  iv.      I've/--  branch  that  beareth  fruit,    it 
.<  tared,    if  •    that  it  may  bring  forth  m< 

Here  then  is  a  positive  declaration,  that  every  Christ- 
ian shall  be  purged,  for  surely   every    Christian  bears 


LIFE    OF    RAY    POTTER, 

some  fruit;  nor  can  a  person  possibly  be  a  Christian, 
without  bearing  fruit.  Those  branches  therefore, 
which  never  bore  fruit,  could  not  have  been  Christians 
without  we  contend  that  a  person  may  be  a  Christian, 
without  loving  God,  and  that  to  be  sure,  would  be  odd 
enough.  I  was  surprised  at  my  folly,  in  construing 
this  passage  as  I  had,  and  the  true  meaning  of  it  af- 
forded me  comfort;  for  I  was  very  confident  that  I 
had  borne  fruit,  or  from  time  to  time  loved  God.  I 
was  satisfied  that  the  branches  which  bore  no  fruit  were 
only  nominally  or  professionally  in  Christ,  like  Judas 
Iscariot,  and  others  of  the  same  character;  for  ihose 
that  are  in  Christ  Jesus  savingly,  must  most  certainly 
bear  fruit  at  the  time  they  are  born  again — but  these 
branches  bear  not  fruit.  I  moved  softly  another  step, 
and  began  to  think  that  I  might  venture  to  look  at  the 
other  passages  which  I  had  considered,  warranted  the 
belief  in  falling  from  grace.  This  I  did  most  carefully 
and  studiously,  and  was  brought  to  this  conclusion; — 
what  conclusion?  Why,  that  there  was  not  one  single 
tage  in  all  the  word  of  God,  declaring  that  a  true 
believer  ever  did  or  ever  will  fall  away — this  I  have 
.'.  n  in  mv  work,  on  the  Perseverance  of  the  Saints; 
and  in  the  name  of  truth,  I  challenge  all  the  Armin- 
ians  in  Christendom  to  shew  to  the  contrary.  Some 
that  I  had  considered  very  strong  in  favour  of  the 
falling  plan,  I  found  to  he  so  manifestly  destitute  of 
the  least  shade  of  proof  for  that  system,  that  I  was 
ashamed,  and  actually  astonished  at  the  prejudice  and 
Itupi  lity  of  any  man,  in  thus  applying  them — especial- 
Ij  II  Peter,  iich.  30,21,22.  In  order  to  make  this 
appear  plain  to  the  reader,  I  will  here  transcril 
few  remarks  on  this  passage,  from  my  work  on  the 
P     cverance  of  the  Saints. 

11 1  wish  the  reader,  however  conversant  he  may  have 
been  with  his  bible,  and  with  this  chapter,  wonld  now 
turn  to  it  and  read  the  whole  deliberately,  and  answer 
his  conscicnci  I     >d,  if  there  he  aught  in  this  chap- 

ter, proving  that  the  person  p  ,keu  of  were  i 

true  Christians.     No!  But  altogether  to  the  contrary 
M 


LIFE    OF    RAY    POTTER. 

The  apostle  in  the  Inst  verse  plainly  tells  us  so,  if 
there  he  any  meaning  in  it  at  all. 

M  I  ned  unto  them  (he  says)  according  to  the 

true  proverb.  And  what  is  that  line  proverb!  Why 
the  dog  is  returned  to  his  vomit  again,  and  the  50W  that 
was  washed,  to    her  wallowing  in  the  mire     Now  this 

after  he  has  vomited  is  still  a  dog}  and  the  sow  af- 

g%   is  stili  The   one's 

vomiting  and  the  other's  washing  r   made    them 

sheep!   And    -  ur  Apostle,  it  is   with   those  of 

whom  he  i-  speaking.     But  yet  our  brethren,  in  order 

old  up  the  old  rotten  building,  have  made  the  A] 
tie  to  bring  forward  hogs  and  dogs  to  represent   the 
character    of  a  Christian  !     From    such    symbols    ami 
metaphors,  good  Lord  deliver  us.     Christ   never  told 
Peter  to  feed  his  dogs.     Reader,    b<  •  ever 

pretend  that  tin?  chapter  will  Lc  a r  the  exposition  that 
the  advocates  for  the  falling  plan  have  given  it.  It 
looks  to  me  almost  like  blasphemy.  God  save  me; 
from  ever  comparing  a  Christian  to  a  dog  or  swine. — 
Yet  our  opponents  must,  in  their  sense  of  the  place  ; 
for  observe,  they  contend  that  the  vomiting  and  wash- 
ing signifies  true  conversion;  yet  the  dog  after  he  has 
vomited  is  still  a  do<^  with  the  same  nature,  and  so  al- 
so the  sow  after  being  washed,  is  stills  sow  with  the 
sam<  •  our  brethren  think  are 

fit  emblems  of  the  saints  of  God!  O  shame,  where  is 
thy  I  mpare  tl.<  swine,   when 

the  Jews  would  sooner  suffer  martyrdom  than  eat  a 
piece  of  swine,  they  considered  them  60  unclean.  No 
character,  says  Dr.   Clarke,  could  1  r  in  the 

sight  of  a  Jew,  than  that  of  -hud.     And   non 

does  it  look  likely  that  Peter,  who  was  a  Jew,  would 
take  a  sw  Lne  to  typify  a  truly  regenerated  and  convcrt- 

oul?  One  would  think  that  such  downright  non- 
sense had  never  escaped  the  mouth  nor  pen  of  any  man 

mimon  sense  or  religion.  But  such  is  the  strength 
of  prejudice  and  attachment  to  particular  creeds  and 
notions  among  sectarians,  that  this  has  been  done. — 
Nothing  need  be  plainer  than   that  the  apostle  is  here  1 


LIFE    OF    RAY    POTTER. 

speaking  of  persons  who,  notwithstanding  Wy  iiad  ex- 
ternally been  cleansed  from  the  pollutions  of  the  world 
by  their  fears  of  hell,  convictions.  tec;  yet  were  po-- 
1  of  the  same  old  nature  still.  Put  a  sheep  into 
the  mire  and  they  do  not  wallow  in  it  with  delight,  but 
are  most  uncomfortable  until  cleansed;  whereas,  wash 
a  swine  and  they  will  quickly  return  to  the  mire  again! 
But  does  this  external  reformation,  says  one,  convey 
that  knowledge  of  Christ  to  the  soul,  which  is  eternal 
life?  I  answer  no;  nor  is  it  pretended  by  the  Apostle 
that  these  persons  whom  he  compares  to  dogs  and 
swine,  had  that  knowledge  of  God  which  is  eternal  life. 
There  is  a  knowledge  of  God  which  is  not  eternal  life, 
or  else  the  bible  is  not  true.  "For  ichen  they  knew 
God,  they  glorified  him  not  as  God.'*  If  they  had  that 
knowledge  of  God  which  is  eternal  life,  "they  could 
not  perish,  unless  they  could  be  lost,  and  still  have 
eternal  life,"  and  that  I  should  think  as  much  of  a  par- 
adox as  to  Bay  that  a  dog  or  swine  is  a  proper  emblem 
11." 
iw  clearly  that  the  best  scripture  proof  which  the 
advocates  for  the  falling   plan    were   able   to    produce, 

like  that  of  St.  Paul.    '-But 
I  keep    my    body  under,  and  bring  it   into   subjecti 

•i   I  have  1  to  others,  1 

•  ■It"  should  he  a  cast  away.'1     1  -  iw  that  these  pas- 

-  no  more  proved  the  moral  possibility  of  the  saints 

falling  fr<  .  than  these  words  of  Christ  to  the 

— John,  viii  ch.   &5 — •/'    I   should    lay   I    know 

him  not,  I  shall  be  a  liar    1.  vou,"    pr 

lity  of  our  blessed  Lord's  be  .liar 

by  denying  that  he  knew  his  Father,  or  the  p 
of  finding  fifty  <»r  forty,  &c.  righteous  ;■ 
om,  when  If  there  !><•  -  i  many  found  I 

be  «  oul  I  <>r    the    po 

.     ified  and  saved  by  the  law,  i  .  "the 

law  is  not  of  faith:    but  the  man  that    doeth  ti 
live  in    them/'     <  >r   the    possibility    of   a   holy  angel's 
coming  from    heaven  and   preaching  a    false    doc 
because  Paul  says,  k,though  we  or  an  angel  from  i. 


LITE    OF    RAY    POTTER. 

en  preach  VBJ  other  gospel,  let  him  he  accursed.  Now 
1  knew  it  was  morally  impossible  for  Christ  to  become 
a  liar;  and  I  knew  it  was  utterly  impossible  to  find  fifty 
&c.  righteous  persons  in  Sodom,  at  the  time  referred 
toahove;  and  yet  I  could  but  see  that  any  one  might 
with  as  much  propriety  insist  on  the  possibility  oftl 
things,  from  the  form  of  speech,  which  was  applied  fb 
them,  as  to  insist  on  the  moral  possibility  of  lbs  saints 
finally  perishing  from  exactly  the  same  kind  of  expres- 
sions.  If  the  expressions  would  prove  the  one,  they  must 
of  course  prove  the  other — and  who  will  pretend  to 
deny  it!  I  also  saw  that  this  mode  of  speaking  was 
adopted  for  the  sake  of  illustrating  some  important 
subject  or  thing.  As  in  Ezekiel,  where  it  is  said  "but 
when  the  righteous  man  turneth  away,,?  &c.  &c.  the 
Prophet  evidently  uses  these  hypothetical  expressions 
to  illustrate  the  equity  and  justice  of  God's  dealings 
with  them.  They  had  this  proverb  among  them,  that 
the  fathers  had  eaten  sour  grapes,  and  the  child ren's 
teeth  were  set  on  edge — that  the  ways  of  God  were  not 
equal — God  rebukes  them  for  this  proveib,  shows  them 
that  they  have  no  occasion  for  it;  and  declares  to  them 
that  the  soul  that  sins  shall  die.  And  in  order  to  il- 
lustrate and  demonstrate  the  equity  and  justice  of  his 
dealings  with  mankind,  he  makes  the  supposition 
above  alluded  to.  So  when  God  told  Abraham  if  he 
found  fifty  righteous  persons,  &c.  (making  the  rap] 
ition  five  times)  in  the  cities,  he  would  spare  t lie  whole, 
was  to  illustrate  his  goodness,  justice  and  mercy  to  his 
children.  But  these  expressions  by  no  means  proved 
that  it  was  possible  to  find  these  righteous  persons  in 
the  cities  of  Sodom  and  Gormorah.  And  as  for  the 
expression  of  Paul,  "1  keep  my  body  under, "  &c.  we 
have  precisely  the  same  kind  of  a  speech  of  his,  on 
another  subject,  where  the  thing  supposed,  we  must 
admit,  was  morally  impossible,  as  it  respected  its  tak- 
ing place. 

I  will  transcribe  the  remarks  which  are  made  on 
this  text,  from  my  work  on  the  saints'  perseverance, 
for  a  further  illustration  of  this  subject. 


LIFE    OF    RAY    POTTER. 


'-.' 


44  We  are  referred  to  1  Cor.  9th  chap.  17,  as  affording 
a  proof  of  the  doctrine  of  falling  from  grace." 

"But  I  keep  under  my  body,  and  bring  it  into  sub- 
jection lest  by  any  means  when  I  have  preached  to  oth- 
ers, I  myself  should  be  a  cast-away." 

i  >w  /  think  this  passage  proves  the  doctrine  of  the 
ts9  perseverance.     Paul  was  a  Christian,  he  there-  . 
fore  kept  his  body  under.     He  did  not  run  uncertainly 
— he  did  not  fight  as  one  who  beateth  the  air,  as  he  ob- 
serves in  the  context,  but  he  kept  his  body  under.      If 
he  had  not  kept  his  body  under,  he  would   have    been 
a  cast-away — this  we   admit.      But  that   the   passage 
proves  the  moral  possibility  of  the  saints'  perishing, 
we  deny.      The    passage  is   of  the   same   nature  writh 
many  which  have  already  been  considered.     Let  those 
I    such  passages  as  proof  against  the  filial  per- 
rahce  of  the  saints,  attend  to  the  following; — 
When  Paul  was  on  his  passage  to  Rome,   a  tempest 
,   which  seemed  to  threaten  the  vessel   and   crew 
erire,    Acts  27th  chap.  20. — 
"And  when  neither  sun  nor  stars  in  nnai  ap- 

peared, and  no  small  ;  i  us,  all  hope  that 

. 
It  appear-    1  it,   Paid  fasted   for   a   to 

was    also  eventually  assured  by  God  him- 
self, that  they  should  not  be  lost — oba 
-  company — 
•v  1  rt  you  to  be  of gOOi 

shall  Ijl  no  loss  of  any  man's  life  amor  I  of  the 

ship. 

•For  there  stood  by  me  this  night  tl  I  »od 

whose  I  am, and  wii  :    n     .  Paul, 

thou  must  be  brought  !>■  lo,  <i<>d  hath 

given  thee  all  them  that  sail  with  thee." 

"When  i t,    for  I    believe 

God,  that  it  shall  b 

k*  Now,  any  person  may  s<  _ sing  it 

was  positively  declared  by  God  himself,  to  Paul,  that 

he  should  be  brought  before  Cosax,  and  that   the   lives 

of  all  who  were    with  him  should  be   preserved,   aud 

M2 


LIPE    OP    RAY    POTTER. 

that  it  was  nu\*illy  impossible  for  this  not  to  take  place 
if  God  be  true  to  his  word,  for  there  cannot  be  a  more 
positive  assurance  of  any  future  tkimg  coining  to  past 
in  all  the  word  of  God,  than  that  all  their  lives  should 
be  saved.  But  let  us  hear  what  Paul  says  to  them,  as 
some  of  them  were  about  to  flee  out  of  the  ship,  after 
they  had  let  down  the  boat  into  the  sea.?J 

Verse  31.  "Paul  said  unto  the  Centurion  and  to  the 
soldiers:  Except  these  abide  in  the  ship,  ye  cannot  be 
saved." 

"Here  we  have  precisely  the  same  kind  of  expression 
with  this  about  Paul's  keeping  his  body  under  lest  he 
should  be  a  cast-away.  Does  this  prove  that  the  word 
of  God  might  fail,  and  Paul  and  all  who  were  with  him 
lost  after  the  angel  of  the  Lord  had  declared  to  the 
contrary?  Or  was  this  rather  a  mtan>  which  God  took 
into  the  account,  in  promising  the  end,  and  was  there- 
fore made  conducive  to  the  final  accomplishment  of  the 
end?  I  should  suppose  men  who  feared  giving  God  the 
lie,  would  answer  that  the  latter  is  the  truth,  and  so 
also  with  reference  to  Paul's  keeping  his  body  under, 
lest  he  should  become  a  cast-away." 

Thus  I  found  that  there  was  not  a  text  within  the 
covers  of  the  bible,  that  could  be  produced  to  prove 
the  precious  Arminian  doctrine  which  I  had  advocated 
so  strenuously.*  And  is  this  possible  ?  Yes,  it  is, 
let   who  will  deny  it. 

But  now  for  the  other  system.  Could  I  find  any 
proof  in  the  sacred  word  of  God,  that,  that  was  true  ? 
Yes ;  for  no  sooner  did  I  glance  at  the  pages  of  Holy 
writ,  in  my  right  mind ;  I  mean  without  prejudice, 
or  rather  without  determining  not  to  sec  any  such 
proof,  if  there  was  any ;  than  I  found  the  bible  was 
full  of  it !  And  what  h/id  I  been  about  for  ten  or 
twelve  years  ?     Why,    giving  Christ  the  lie,  direct  !  !  ! 

•  I  can  as  positively  prove  from  scripture,  that  it  is  our  dutv  to 
worship  the  Devil,  as  Arminians  can  prove  the  doctrine  of  falling 
from  grace.  Take  I.  Kings,  xviii.  21.  "  And  Elijah  came  unto  all 
the  people  and  said,  how  long  halt  ve  between  two  opinions  ?  // 
tht  Lord  bo  God,  follow  him  ;  but  if  Baal,  then  follow  him." 


LIFE    OF    RAY    POTTER.  }f,  C 

I  saw  now  that  if  there  were  not  another  passage  in  all 
the  bible — yet  the  one  recorded  in  the  x.  chap,  of  John, 
27th  and  28th  verses,  was  enough,  (if  it  is  admit- 
ted to  be  the  words  of  Christ,)  sufficiently  to  prove  the 
doctrine  of  the  infallible  final  perseverance  of  every 
believer.  "  My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me.  And  I  give  unto  them  eternal  life, 
and  they  shall  never  perish  ;  neither  shall  any  pluck  them 
out  of  my  hand*" 

I  saw  clearly  that  if  this  language  of  our  Saviour 
did  not  prove  that  those  who  are  now  the  sheep  of 
Christ,  should  infallibly  be  saved,  or  should  not  be 
lost  in  hell,  then  there  were  no  declarations  ;  no  not 
a  solitary  passage  iii  all  the  bible  which  proved  that 
they  might  not  be  lost,  or  fall  away  and  perish  after 
they  get  to  heaven.  And  reader  I  call  upon  you  to 
show  me  any  stronger  proof  of  the  latter  than  these 
texts  are,  of  the  former.  I  assert  that  it  cannot  be 
done,  and  this  too,  without  fear  of  contradiction. — 
This  I  mentioned  about  this  time  to  a  Free  Will 
Baptist  preacher,  and  he  frankly  owned  that  he  did 
not  consider  there  was  any  proof  that  the  saints  might 
not  fall  away,  after  they  had  arrived  to  heaven  !!!!!!! 
This  was  carrying  the  system  rather  beyond  the  lim- 
its which  I  had  been  in  a  habit  of  prescribing.  You 
may  start,  reader,  at  this  man's  expression,  as  blas- 
phemous, but  if  you  advocate  that  the  sheep  of  Christ 
will  perish  everlastingly  after  Christ  has  given  them 
eternal  life,  and  declared  tha  they  never  should  per- 
ish, what  hinders  you  from  being  guilty  of  the  same 
charge.  He  but  contradicted  the  word  of  God,  and 
you  do  no  less  ;  fl^and  you  cannot  deny  it.  The 
cavils  of  Arminians  to  rer"   these  plain  passa- 

ges, appeared*  now  to    me    profoundly  fooluh.      I  will 

•  It  is  worthy  of  remark,  the!  the  Iw tniai  nm  thi  tipretmo 

of  Christ,  in  ret]  blasphemy  "t"  tl 

contestable  proof,  thai  those  who  are  guilty  of  it,  must  inevitably 
bo  daiunc(J,  in  opposition  to  the  sentiments  of  (JniYersaliste,  Why 
do  they  do  this  r  Why  do  they  produce  tins  paaamgi  .?  M  Uut  who- 

•oorer  ipcakcth  against  the  Holy  Ghottj  it  shall   uot  bo  furgircn 


LITE    OF    RAY    POTTER. 

here  again  transcribe  a  few  remarks  on  these  passai: 
from  my  work   on    the    Perseverance    of  the  Saints, 
which    will   shew   how  the   cavils    and    objections   of 
Arminians  then  appeared  tome,  and  were  answered  in 
my  mind. 

*•  Now  it  appears  to  me  that  the  above  passages  prove 
the  infallible  salvation  of  every  saint,  or  Bbeep  of 
Christ,  as  clearly  and  positively  as  anything  can  be 
proved,  and  if  there  were  not  another  passage  in  the 
bible  expressly  declaring  the  thing,  ought  we  not  to 
receive  Christ's  own  words  as  decisive  ?  or  shall  we 
rather  look  him  in  the  face  and  give  him  the  lie,  by 
rting  that  we  do  not  believe  what  he  hafl  spoken  ? 
Now  observe,  every  person  who  is  horn  again  becomes 
a  sheep  of  Christ ;  none  I  think  will  deny  this.  Well, 
Christ  says  that  he  gives — understand,  he  says  in  the 
present  tense,  I  give  to  them  eternal  life.  He  does  not 
say  that  he  will  at  some  future  day  give  them  eternal 
life — but  I  give  them — that  is,  now.  I  ask  the  reader 
if  he  can  find  an  end  to  eternal  life  r  If  so,  why  may 
we  not  expect  to  perish  after  we  get  to  heaven  ? 
There  is  nothing  more  said  of  the  saints  at  the  resur- 
rection, to  secure  them  from  perishing,  than  is  here 
said.  Is  there  anything  more? — or  can  there  be  any- 
thing more  said?  Christ  says  here,  I  rnal 
life;  and  again,  they  shall  never  perish. —  Now  I  call 
on  our  opponents  to  shew  me  an  _e  to 
prove  the  impossibility  of  th<  m  glory, 
than  these  pa  bich  I  have  quoted  to  prove  the 
impossibility  of  the  saints1  falling  from  glory,  than 
these  passages  which  I  have  quoted  to  prore  the  im- 

liim,  neither  in  this  world,  neither  in  the  world  to.  come,"  as  irrc- 

ble  evidence  that  Univenalifm  is  not  true?  u  say 

Christ  positively  affirms,  that  those   who  do  blaspheme  the  Holy 

r  be  forgiven  ;  of  course,  can  never  be   saved. — 

13m  docs  he  affirm  this  more  fully  and  plainly,  than  he  does  that  his 

p    *hall   never  perish  ?     I   leave  ti  to    compare   the 

i:es,  and  judge  which   appears  most  full  and   explicit;  and 

then  judge  why  the  Arminians  should  contend  that  Christ  means 

as  he  says,  in  one  passage. 


LIFE    OF    RAY  POTTER.  1   ~?r 

possibility  of  their  finally  falling  away  before  they  get 
there?  And  I  would  ask  the  candid  reader  what  lan- 
guage could  our  Saviour  have  used,  which  would  have 
more  clearly  and  conclusively  confuted  their  notions 
of  the  saints'  perishing  everlastingly. — Our  opponents 
say  that  the  saints  may  and  undoubtedly  many  of  them 
do  perish.  What!  is  this  possible,  that  a  man  with 
his  bible  in  his  hand  and  his  eye  fixed  on  the  word  of 
the  Lord  Jesus  Christ,  where  he  says  they  shall  never 
perish?  The  turns  and  twists  (if  I  may  use  the  vulgar 
expression)  which  our  opponents  have  made  in  order 
to  get  clear  of  these  plain  words  of  Christ,  is  really  an 
imposition  on  common  sense,  and  more  especially  on 
scripture  sense.  This  eternal  life,  they  say,  is  the 
love  of  God,  in  the  heart — so  they  may  lose  the  love  of 
God,  out  of  their  hearts,  and  so  lose  eternal  life  !  Well, 
if  this  be  correct,  the  saints  may  die  after  they  get  to 
hearen.  It's  a  poor  rule  that  will  not  work  both  «raj  -1 
— for  there  is  nothing  more  promised  to  the  saints 
than  eternal  life,  which  is  supposed  to  include  all 
the  blessedness  of  heaven.  Now  according  to  this 
curious  turn,  eternal  life  has  no  connexion  with  the 
saint's  existence  and  enjoyment  of  God  in  his  soul— the 
love  of  God  in  itself  considered,  is  all  the  eternal  lifo 
which  there  is,  and  as  for  the  creature's  c.ijoymcnt  of 
this  love — his  happiness — his  joy — his  pi  ace — his  trans- 
porting  views  of  Gad — these  are  all  entirely  disconnect- 
ed with  eternal  life  !  Now  we  as  readily  admit  as  they 
do,  that  the  Baint  would  not  enjoy  himself  without  the 
love  of  God.  Hut,  observe,  this  promise  is  deeic 
and  never  can  be  overthrown,  that  they  shall  enjoy 
this,  and  that,  too,  to  all  eternity.  I  aek  the  unpreju- 
diced reader  what  idea  Strikes  his  mind  when  he  thinks 
of  eternal  life?  Does  be  not  consider  that  happinesi 

the  Creature's  enjoyment,  and  that  tOO  without  end,  is 
inseparably  connected  with  it?  And  what  would  he 
think  for  any  one  t.»  tell  him,  that,  although  the  ^rreat 
God  might  give  him  eternal  life  beyond  the  <:ra\e,  yet 
night  lose  it'  Ami  that,  too,  alter  it  was  given  to 
him — for  if  it  may  be  lost  by  one  unto  whom  it  is  giren, 


LITE    OF    H.VV    PUTTER. 

why  not  by  another?  But  Christ  I  {  ivt  unto  them 

eternal  life.  Shew  unto  me,  therefore,  a  new-born 
*oul,  and  I  will  shew  you  one  unto  whom  Christ  has 
given  eternal  life.  And  that  heavenly  enjoyment  has 
alreadj  begun  in  their  souls,  and  although  they  will 
not  enjoy  the  full  fruition  of  happiness  in  this  world 
whieh  they  will  in  heaven,  yet  the  gift  is  made — the 
inheritance  is  Sure — the  will  is  sealed,  and  that  too  by 
the  Blood  of  the  Testator,  and  an  earnest  of  the 
inheritance  is  already  oiven. 

Our  opponents  say — but  they  are  not  sheep  any 
longer  than  they  continue  to  follow;  so  If  they  do  not 
continue  to  follow,  they  may  perish,  consistently  with 
this  promise.  Well  they  were  sheep,  I  suppose  they 
will  acknowledge  ;  (because  if  they  were  not,  it  will 
do  to  rank  them  with  those  spoken  of  by  Peter,  which 
our  opponents  think  fell  away,  but  which  Peter,  in 
their  best  estate,  compares  to  swine  and  aogs.)  But 
they  were  true  sheep,  and  at  that  time  Christ  g 
them  eternal  life ;  but  after  following  the  Lord  six 
months  or  a  year,  they  stopped  or  fell  away,  and  so 
here  is  an  end  of  eternal  life  !  Worse  and  worse.  Now 
the  true  state  of  the  case  is,  that  this  promise  that  they 
/nail  never  perish,  and  this  gift  of  eternal  life  secures 
their  continuance  in  following  Christ,  and  this  is  the 
reason  ichy  they  do  endure  to  the  end. 

Dr.  Clarke  says,  M  will  any  man  attempt  to  say  that 
he  who  does  not  endure  to  the  end,  and  is  unfaithful, 
shall  enter  into  life?"  Answer,  no.  We  say  no  such 
thing;  other  people  misrepresent  us,  y  this  of 

our  sentiments — but  they  must  answer  to  God  for  it. 
We  say  the  saints  will  persevere  in  holiness  and  endure 
to  the  end,  and  the  good  reason  we  have  to  think  so  is 
because  God  has  given  them  eternal  life,  and  has  pro- 
mised they  shall  never  perish.  But  to  turn  away  final- 
ly, would  be  to  perish  ;  so,  therefore,  the  very  promise 
that  they  shall  not  perish,  includes  that  they  shall  not 
cease  finally  to  follow  Christ  ;  and  moreover,  here 
comes  in  another  plain  promise,  expressly  declaring 
the  very  thing. 


LIFE    OF    RAY    POTTER,  155 

Jeremiah  xxxii.  40. — "  And  I  i^llmake  an  everlast- 
ing covenant  with  them,  that  I  will  not  turn  away  from 
them  to  do  them  good ;  but  1  icill  put  my  fear  in  their 
hearts,  that  they  shall  not  depart  from  me." 

Finally,  I  was  more  and  more  astonished  at  my 
former  stupidity ;  or  rather,  the  blinding  prejudice 
which  I  was  so  long  a  slave  to,  when  I  came  to  read 
with  my  eyes  open,  such  passages  as  the  following,  and 
many  more,  which  I  forbear  to  transcribe  : 

John  v.  24. — "  Verily,  verily,  I  say  unto  yon,  he 
that  heareth  my  word  and  believeth  on  him  that  sent 
me,  hath  everlasting  life,  and  shall  not  come  unto  con- 
demnation, but  is*  passed  from  death  unto  life." — 
(Observe,  the  moment  a  soul  believeth  in  Christ,  he 
hath  everlasting  life.) 

Romans,  x.  8,  9.  uThat  is  the  word  of  faith  which 
we  preach.  That  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thy  heart,  that  God 
rmsed  him  j rum  the  dtad,  thou  shalt  be  saved" 

John.  vi.  17.  "  Verily,  verily,  I  say  unto  you,  he 
that  believeth  on  me,    hath   evcrlastii  Again, 

54.  *'  Whoso  eateth  my  flesh  and  drinketh  my 
blood,  hath  e((  r/ial  lifr,  and  I  will  raise  him  Dp  at  the 
last  day."  Verse  58.  "He  that  eateth  this  bread 
shall  live  forever." 

Job,  xvii.  9.  "  The  righteous  shall  hold  on  his 
way.  and  be  that  hath  clean  hands  shall  grow  strong- 
er and  stronger. 

Psalm-,  wwii.  \>:J,  24  "The  steps  of  a  good  man 
are  ordered  by  the  Lord  ;  though  he  fall  he  shall  not 
be  utterly  cast  down,  for  the  Lord  uphold eth  him  with 
his  hand 

L.     ••  For  dead,  and  jrour  life   is 

lid  with  Christ  in  G 

u  Wln'ii  Christ  win.  in  our  life  shall  appear,  jrc 
shall  also  appear  with  him  in  gloi 

Phil.  i.  0  "  Being  confident  of  the  very  thing, 
that  he  which   hath  begun  work  in  you,    will 

perforin    it    until    the    day  of  Jesus  Christ.'1     f  N.  B. 
Paul  believed  in    final    per  e — the    Arminians 


150  1IFE    OF    RAY    POTTER. 

to   "get  OTtr"  this,    say,  God  ha  a  good  work 

in  all  men  !!!!!!  If  bo,  all  are  Christians — but  this 
is  a  most  anti-scriptural  assertion.  Man  before  re- 
generation has  nothing  good  iti  him — grace  knocks  at 
the  door — but  this  is  not  being  in  the  house.) 

Romans,  viii.  31 — 39.  M  For  1  am  persuaded  that 
neither  death  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature  shall  be 
able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord." 

I.  Cori  i.  8.  "  Who  shall  also  confirm  you  unto  the 
end,  that  ye  may  be  blameless  in  tbe  day  of, our  Lord 
Jesus  Christ," 

I.  Peter,  i.  5.  "  Who  arc  kept  by  the  power  of 
God  through  faith  unto  salvation,  ready  to  be  revealed 
in  the  last  time."  fjf      »f 

Time  would  fail  me  to  transcribe*  Ml  the  passages 
of  the  same  import  of  the  above,  which  are  to  be  found 
from  one  end  of  the  bible  to  the  other.  And  surely  if 
the  bible,  by  plain,  direct  and  positive  assertions, 
proves  any  thing,  it  proves  the  doctrine  of  falling 
from  grace  to  be  false,  having  no  foundation  in  the 
scriptures — a  man  mad<  .    at  open  war  with  rea- 

son, incongruous  with  cV>miiion  sense,  and  inconsis- 
tent in  the  nature  of  things — for  if  the  scriptures  had 
not  afforded  a  word  of  decisive  p%of  on  this  subject 
either  way,  I  was  brought  to  see  that  if  the  Arminian 
notion  of  falling  away  was  true,  there  was  not  the 
least  probability  of  any  soul's  reaching  heaven,  ex- 
cept he  happened  to  die  the  moment  he  was  conver- 
ted, or  at  some  other  moment  when  he  had  a  gracious 
exercise.  Thus  I  have  shewn  how  I  came  to  renounce 
the  falling  plan,  and  embrace  the  opposite  system. — 
Not  by  arguments  from  any  writer  who  had  contro- 
verted the  subject — but  by  trying  my  faithfubuss  or 
viewing  it  in  that  glass  which  God  has  set  before  us 
for  that  express  purpose — by  being  convinced  that  I 
must  inevitably  perish  if  my  former  notions  were 
true — and  in   this    extremity,    reading  the   scriptures 


LITE    OP    RAY    POTTER,  1  9i 

without  prejudice,  disregardless  of  the  cry  of  Armin- 
ians,  that  the  doctrine  of  the  saints'  perseverance  was 
a  "branch  of  Calvinism." 

In  the  first  place  I  believed  in  falling  from  grace, 
tse  men  told  me  it  re  as  truth,  and  also  by  the 
truth's  being  misrepresented  to  me,  and  misunder- 
stood bj  me.  Now  I  renounced  it  because  I  had  ex- 
amined it  myself — tried  it  myself — and  found  it  for  my- 
self, to  be  false,  in  the  way  which  I  have  stated.  And 
now  I  ask  the  reader  to  disprove  what  I  have  stated, 
"  if  he  ca 

I  now  began  to  read  numerous  writers,  whom  I  had 
heretofore  abhorred,  with  delight  and  satisfaction. — 
My  Arminian  friends  warned  me  to  beware^  or  I 
should  get  my  mind  entangled  with  the  horrible  here- 
sy of  those  divines,  being  little  aware  that  the  work 
was  already  done,  as  I  had  kept  my  thoughts  almost 
entirely  to  myself  on  the  subject.  I  soon  began, howev- 
er, to  mention  the  subject  to  my  Christian  friends,  and 
advocate  the  doctrine  of  perseverance.  They  warned 
me  that  it  was  a  branch  of  Calvinism,  which  constitu- 
ted their  principal  argument.  They  said  they  did  not 
know  how  it  could  be  separated  from  election!  !!  I 
told  them  the  question  was,  whether  it  was  tnu  or  not. 
My  e;  more   and   more  opened,   to  see  what  a 

state  the  minds  of  many  were  in,  in  respect  to  the  ev- 
erlasting truths  of  the  gospel.  I  mourned,  and  felt 
most  deeply  humbled,  that  ever  I  had  been  an  instru- 
ment of  building  up  error,  and  misrepresenting  truth. 
It  looked  to  me  worse  than  all  the  sins  which  I  <  ret 
had  committed  in  my  life.  I  determined  in  future  to 
try  to  search  for  truth  ;  yea,  to  labour  to  know  it  as 
for  a  hidden  treasure.  I  really  thirsted  for  it,  and  was 
determined,  it'  possible,  to  find  it,  however  unpopular 
it  might  be  in  the  view  of  professional  Christ 
an  ungodly  world.  \>  I  had  found  one  of  the  mam 
pillars  in  my  dearlj  beloved  Arminian  fabric,  rotten, 
entirely  i  that  1  wi  ademn  i; 

and  cast  it  away,  1  was  now  determined  to  examine 
the  rest  of  the   timber,  and   sec  for  myself    (for  I  had 


158  LIFE    OF    RAY    POTTER. 

trusted  others  to  inspect  for  me,  to  my  sorrow,)  what 
it  was  made  of,  who  made  it,  &c.  This  I  accordingly 
attended  to,  as  I  shall  presently  show,  (after  having 
given  a  brief  account  of  my  outward  trials,  from  the 
time  I  dropped  this  part  of  the  subject,  up  to  the  pre- 
gent,  )  and  found  to  my  astonishment  that  there  was 
not  only  much  rotten,  good  for  nothing  stuti',  in  the 
frame  ;  but  as  it  respected  foundation  timber,  there 
was  none  of  it  at  all — so  that  I  had  but  one  sidt  of  a 
house,  notwithstanding  I  had  alwa\s  thought  I  lived 
in  a  beautiful  palace.  This  I  should  have  found  out 
before,  if  old  father  Pharisee,  (that  great  man,)  had 
not  stood  in  my  light,  and  if  selfishness  had  not  held 
down  my  eve  winkers  so  that  1  COO  Id  not  look  up  and 
see  that  God  was  a  sovereign,  and  had  a  right  to 
reign  ! 

CHAPTER  VIH. 

Temporal  affairs — Difficulties  respecting  Meeting  House 
— Separation  from  Free  'Will  Baptists,  tyc.  fyc. 

I  will  now  continue  a  brief  relation  of  my  external 
circumstances,  from  Chap.  V,  p.  10&  The  reader 
should  be  reminded,  however,  that  in  order  to  keep 
up  a  distinct  relation  of  my  internal  exercises,  and 
outward  circumstances,  I  am  obliged  to  insert  them  in 
an  order  in  the  present  memoirs,  not  always  precisely 
as  they  transpired.  Thus  in  respect  to  most  of  the 
contents  of  this  Chapter — the  circumstances  transpir- 
ed before  I  became  fully  established  in  my  present 
views  of  the  doctrine  of  the  saints1  perseverance,  as 
mentioned  in  the  last  Chapter.  I  did  not  become  set- 
tled in  this  until  some  months  after  I  left  the  Free 
Will  Baptists.  And  at  the  time  I  experienced  such  ex- 
traordinary trials  of  mind,  which  in  the  last  Chapter 
I  have  given  a  short  account  of,  I  was  also  harrae- 
sed  with  the  difficulties  which  I  am  now  about  to  allude 


LI7K    OF    RAY    POTTER.  151) 

to.    For  niy  reasons  for  stating  the  following  things,  I 
refer  the  reader  to  the  latter  part  of  the  Chapter. 

I  mentioned  that  on  the  7th  of  October,  M  A  num- 
ber of  brethren  and  sisters,  in  Pawtuckct,  most  of 
whom  had  been  converted  through  my  instrumentality, 
covenanted  together  and  were  organized  into  a  church, 
and  I  was  unanimously  chosen  their  pastor.1' 

I  have  before  mentioned  that  I  had  become  quite 
interested  to  maintain  what  I  considered  the  gospel 
plan  of  church  government,  which  I  have  lately  seen 
expressed  in  the  following  words,  by  another  pen  :— 

II  Since  every  church  is  formed  by  its  own  volun- 
tary confederation,  one  church  is  neither  superior,  nor 
inferior  to  another  in  point  of  authority  ;  but  every 
church  is  entirely  independent.  There  is  no  other 
necessary  bond  of  union  between  individual  churches, 
but  brotherly  love.  This  all  churches  ought  to  exer- 
cise towards  one  another.  Any  number  of  professing 
Christians  may  form  themselves  into  a  church  by  con- 
federation, ami  exercise  all  ecclesiastical  power  among 
themselves,  without  any  special  ! connexion  with,  or 
dependence  on  any  other  church  in  the  world.  All 
ecclesiastical  authority  comes  from  Christ,  and  not 
from  any  particular  church  or  churches.  One  church 
has  as  much  power  as  another.  All  churches  are  sis- 
ters and  stand  upon  a  level.  They  may  associate, 
or  consociate  for  mutual  advantage.  But  no  church 
hare  a  right  to  fire  up  their  power  to    an  association, 

mgociation,  or  council,  or  any  other  ecclesiastical 
body.     Churches  have  no  right   to  unite   for  the   pur- 
entrating  and  increasing   their    ecclesias- 
tical authority.      An    association,   or   consociation,    or 
incil  bare  no  more  power   than   any    single    church 
of  which  thn>.  mipoM'd.       But    it  seems  to 

be  fi  leral  opinion,  that  churches  OM    0011 

(rate  and  increase  their  power,  by    union.      It  is  upon 
this  principle  <>f  union,  that  a  presbjterj  is  supposed 
to  have  more  power  than  a  tingle  church  ;   that    a 
noil  has  more    power   than    a   tingle    presbytery ;   that 
tho  general  assembly   has  mure  power   than   a  single 


100  LIFE    OP    RAY    TOTTER. 

ITBOd  ;  ami  that  the  pope  at  the  head  of  what  is  called 
the  universal  church  has  more    power    than   all    other 
ministers  ami  churches  in  the  world.     If  the  premii 
are    granted,   these    consequences    must    follow.      If 

churches  may  concentrate  and  increase  their  power 
by  union  ;  then  an  association  may  have  more  power 
than  a  single  church  ;  a  consociation  may  have  more 
power  than  an  association  ;  a  synod  may  have  more 
power  than  a  presbytery ;  a  general  aMemblj  may 
have  more  power  than  a  synod  ;  and  the  church  uni- 
versal, with  his  holiness  at  their  head,  mar  have  more 
power  than  all  other  churches  and  all  other  clergy- 
men in  the  world.*  Congregational ists  often  complain 
of  Presbyterians,  Episcopalians  and  Papists,  on  ac- 
count of  their  church  government  ;  but  they  have 
reason  to  complain  ;  for  they  act  upon  precisely  the 
same  principle,  when  they  concentrate  and  inert 
their  ecclesiastical  power  by  union  with  associations, 
consociations  and  ecclesiastical  councils.  "When  any 
church  gives  up  its  independence  to  any  other  eccle- 
siastical body,  it  gives  up  ail  its  power.  But  Christ 
has  given  no  power  to  churches  which  they  may  give 
away." 

Having  this  view  of  church  government, I  determined 
to  have  nothing  to  do,  in  constituting  a  church,  if  it 
were  not  founded  on  the  aforementioned  principles. — 
This  I  clearly  stated  to  Mr.  **'•*,  who  had  appeared 
uncommonly  zealous  in  encouraging  me  to  preach  in 
Pawtucket,  and  also  that  a  church  should  he  embo- 
died. There  was  some  talk  that  it  would  be  expedi- 
ent to  have  it  considered  a  branch  of  the  Cranston 
church.  This  I  objected  to,  not  because  I  entertained 
any  dislike  to  that  church,  but  because  I  disclaimed 
the  principle  involved.  I  talked  this  subject  over  and 
over  again  with  Mr.  ****.  He  seemed  to  be  well 
pleased  with  the  idea,  and  coincided  with  me  in 
every  respect,  and  so  did  Deacon  ****,  (this  will  ap- 
pear   in   the  judgment  day.)     We   accordingly  met, 

•The  writer  of  the  above  is  a  Conrrregationalist.  Baptists  hold 
to  the  same  plan  of  church  government. 


LIPS    OP    RAY    POTTER,  161 

&nd  a  church  was  constituted  on  the  principles  desig- 
nated above.  I  will  here  give  a  copy  of  the  com titu- 
tion  from  the  church  record. 

44  Book  of  Records  of  the  Church  of  Christ,  in  Paw* 
tucket,  Massachusetts ,  commonly  called  Free  ]Vill  Bap- 
tist;  Constituted  October  7th  18*20 — under  the  watch 
and  care  of  Elder  Ray  Potter." 

44  On  the  evening  of  the  7th  of  October,  1S20,  a 
number  of  brethren  and  sisters,  lately  baptized  by 
Elder  Ray  Potter,  (whose  names  will  be  hereafter 
specified,  together  with  Deacon  Gardner  Buffington, 
and  his  wife,  Mary  Buffington,  and  her  daughter, 
Harriet  Buffington — all  of  whom  had  formerly  been 
members  of  tiie  church  of  Christ,  in  Swanzey,  Mass, 
Also,  brother  Daniel  Greene,  formerly  a  member  of 
the  Calvinistic  Baptist  Church  in  Pawtucket,  and  El- 
der Ray  Potter,  assembled  at  the  house  of  Deacon 
Gardner  Buffington,  in  the  village  of  Pawtucket,  on 
Seekonk  side,  Mass*  for  the  purpose  of  joining  or 
embodying  themselves  together,  as  a  church  of  Christ. 
After  prayer  to  Almighty  God,  to  be  owned,  and 
blessed,  and  directed  by  his  holy  spirit,  in  the  present 
very  solemn  and  important  undertakings,  we  proceed- 
ed to  consider  the  subject  for  which  we  met.  After 
conversing  upon  the  subject  of  church  government, 
and  what  was  to  be  understood  by  a  visible  church 
of  Christ,  the  following  persons  joined  hands,  there- 
by manifesting  that  they  united  themselves  together 
as<i  church  of  God  ;  taking  the  scriptures  of  truth  as 
their  only  book  of  discipline  and  rule  of  faith  and 
practice.  [Here  follow  the  names  winch  it  is  unneo- 
cessary  to   transcribe.] 

11  Alter  the  persons  above  referred  to,  had  uni- 
ted aa  a  church,  they  unanimously  admitted  Khler 
Ray  Pon  of  their  members,  and   lib 

an  under  •  lake  the  watch  and  care  of  the 

church.      It    was    |lfO    agreed,    that    D.acon    ****•♦* 

*•••#*«#  ghouid  officiate  in  said  office  in  the  church. 
The  church  also  chose  Elder  Ray  Potter  for  their 
clerk. 

N2 


1G2  LIFE    OF    RAY    TOTTER. 

••  Although  the  church   has  chosm  t<>r  its  pastor  ELi> 
Ray  Potter,  who  is  liki  idered  as  a  preacher  in 

I  Will  Baptist  connexion,  fetit  is  understood 
that  t/u  church  is  constituted  upon  the  principle  of  hav- 
ing the  privilege  and  authority  to  order  its  oim  concerns, 
without  h(  ing  restricted  or  biassed  by  any  other  church 
or  churches  whatever, 

"  The  above  record  was  written,  and  laid  before 
the  church,  in  meeting,  ami  duly  approved  1>y  them. 
Witness,  RAY  POTTER,  Clerk." 
Tilings  seemed  to  move  on  prosperously,  alter  the 
church  was  constituted;  I  laboured  most  diligently, 
and  arduously,  as  I  have  already  stated,  in  preaching 
and  teaching  school  through  the  winter,  and  the  revi- 
val of  religion  continued.  Crowds  attended  my 
preaching,  and  the  large  school  house  where  we  held 
our  meetings,  was  filled  to  overflowing.  There  soon 
began  to  be  much  talk  about  building  a  meetinghouse, 
and  the  plan  was  zealously  advocated  by  Mr.  ****, 
who  frequently  addressed  the  crowded  auditories  on 
the  subject,  referring  to  me  ;  that  1  was  actually  ruin- 
ing my  constitution  faster  than  I  otherwise  should  do, 
if  I  could  have  a  more  commodious  place  to  preach  in. 
The  sympathy  of  many  was  strong  lor  me,  and  I  have 
no  doubt  but  what  hundreds  of  dollars  were  given  to- 
wards erecting  a  meeting-house,  in  consequence  of  the 
personal  attachnunt  of  the  donors  to  me.  Many  have 
since  told  me  this,  who  contributed  largely.  The 
house  was  in  the  cour:?e  of  the  ensuing  summer  and 
fall  completed — indeed  I  think  it  was  finished  just 
about  the  time  that  I  sunk  under  the  weight  of  my 
bodily  infirmities,  as  mentioned  in  the  foregoing  Chap- 
ter. In  the  mean  time,  Mr.  •**  had  been  ordained  as 
a  preacher  of  the  gospel,  having  for  some  time  before 
I  was  acquainted  with  him.  been  in  the  habit  of  im- 
proving in  public.  It  had  been  surmised  that  his  sole 
object  in  encouraging  me  to  preach  in  the  place,  and 
to  be  instrumental  in  the  constitution  of  a  church  and 
the  erection  of  a  meeting-house  was  that  he  should 
take  the  stand  as  the  minister,  after  these  objects  were 


LIFE    Of    HAY  POTTER.  1G3 

effected.  As  to  this,  I  will  not  decide — this  might  be 
the  case  from  a  good  motive.  Be  this  as  it  may,  I  was 
no  sooner  debilitated  to  that  state  of  weakness  of  body, 
that  I  could  not  preach  all  of  the  time,  than  the  church 
seemed  to  be  in  dreadful  commotion.  Members  be- 
gan to  assert  that  Mr.  ***  had  made  propositions  to 
them,  or  rather  given  strong  indications  of  a  wish 
to  become  their  preacher — had  observed  to  them 
that  I  was  considerably  expensive  to  them,  whereas 
he  was  able  to  preach  to  them  without  compensa- 
tion. Tins  was  to  many  extremely  trying  and  dis- 
agreeable, and  as  I  do  not  wish  to  reiterate  a  state- 
ment of  these  disagreeable  circumstances,  I  will  jus* 
remark,  in  short,  that  the  difficulty  terminated  in 
the  exclusion  of  Mr.  ***  from  the  church  and  a  few 
other  members  who  attached  themselves  to  him. — 
No  sooner  was  this  step  taken,  than  he  (Mr.  ***) 
applied  to  the  Quarterly  Meeting  for  redress,  with 
a  recommendation  signed  by  two  male  members 
and  some  twelve  or  fourteen  females  (four  or  five 
of  whom  soon  retracted,  and  made  their  acknowl- 
edgment to  the  church,)  and  began  to  talk  of  the  pow- 
er of  the  Quarterly  Meeting  to  exercise  authority  over 
the  church* 

The  few  members  alluded  to  above,  as  attaching 
themselves  to  Mr.  ***,  were  not  excluded  until  they 
had  recommended  him  to  the  Quarterly  Meeting. — 
One  of  the  male  members  was  the  Deacon  of  the 
church,  and  kept  the  key  of  the  meeting  house,  and 
now  refused  to  fire  the  church  admittance.  It  was 
6trongly  suspected  by  the  Free  Will  Baptists,  at  this 
time,  that  I  should  leaTe  them  and  join  the  Metho- 
dists— whereas  Mr.  *■*•  pro  attachment. to 
the  Free  Will  Baptist-,  and  1  h  reason  to 
lieve  that  the  Quarterly  lf<  different- 
ly from  what  they  would  bare  done,  if  it  had  not 
been  for  these  apprehensions.  It"  1  <\id  go,  they 
determined  to  take  what  of  the  <hun  h  they  could 
get,  and  the  me»ti rig-house — and  a  inectinjr-huusu 
which  was  the  property  of  a  church,  too,  winch  was 


1H4  Lira  or  ray  potter. 

never  in  their  connexion — no  more  than  the  church  in 
Providence,  over  which  the  Rev.  Z.  Tobey  lias  the 
pastoral  care,  is  in  their  connexion.  This  is  exactly 
a  similar  case.  No  one  will  deny  that  Elder  Tobey 
belongs  to  the  Free  Will  Baptist  connexion  and  the 
Rhode-Island  Quarterly  Meeting,  and  no  one  will 
dispute  that  the  church  of  which  he  is  a  member  and 
pastor,  does  not  belong  to  the  connexion — indeed  he 
himself  has  lately  publicly  stated  this. 

In  the  account  of  the  R.  Island  Quarterly  Meeting 
held  at  Smithfield  May  10th,  1828,  given  in  the  Free 
Will  Baptist  Magazine,  vol.  2,  No.  1,  are  these  words, 
page  20:  "Br.  Tobey  observed  that  the  church  in  Pro* 
11  ridence  of  which  he  is  PASTOR,  although  not  be- 
M  longing  to  the  Quarterly  Meeting %  were  of  the  same 
"  sentiments  with  the  churches  composing  this  body, 
u  and  that  he  had  the  pleasure  of  seeing  several  oi  his 
14  brethren  present  on  the  occasion." 

In  precisely  this  situation  was  the  church  in  Paw- 
tucket,  when  the  meeting-house  lot  was  deeded  to 
them,  when  the  meeting-house  was  built,  and  when 
they  excluded  the  members  mentioned  above.  But 
the  Quarterly  Meeting  approbated  Mr.  ***  still  as  a 
preacher,  and  furthermore  appointed  a  committee  of 
four  or  five,  two  of  whom  were  preachers,  to  come 
down  into  Pawtucket  and  enquire  into  the  affairs  of 
the  Pawtucket  church.  Now  they  had  no  more  busi- 
ness to  interfere  with  the  concerns  of  this  church,  than 
they  had  with  the  Calrinistic  Baptist  church  in  this 
place,  or  any  other  church  whatever.  This  church 
had  never  joined  their  connexion,  nor  made  any  appli- 
cation to  that  effect.  They  w «  t  as 
free  from  all  such  connexion,  as  the  church  in  Provi- 
dence now  is  which  is  under  the  care  of  Mr.  Tobey — 
and  I  challenge  any  or  all  of  the  Free  AVill  Baptists 
in  America  to  shew  one  single  item  of  proof  to  the 
contrary. 

But  to  proceed  with  the  doings  of  this  committee. 
And  I  will  here  make  an  extract  from  a  statement  of 
these  dark  doings,  which  I  published  soon  after  they 
transpired. 


LIFE    OF    RAY    POTTER.  1(jo 

"  But  what  does  this  committee  do? — I  never  knew 
what  they  did,  although  the  proceedings  were  trau- 
vsacted  months  ago,  until  a  lew  days  past ;  when  I 
heard  their  resolutions  read,  for  the  accomplishment 
of  the  end  for  which  it  clearly  looks  to  ine  they  were 
designed,  viz.  the  obtaining  of  the  meeting-house  in 
this  place,  which  is  the  clearly  deeded  property  of  this 
church.  I  am  not  able  to  give  their  resolutions  verba- 
tim, as  I  never  heard  them  read  but  once.  But  tl*e 
substance  of  them  were,  that  they  disapproved  of  the 
proceedings  of  the  church,  with  respect  to  their  deal- 
ing with  Mr.  Greene,  and  those  who  recommended 
him  ;  that  they  recognized  "  them  as  the  church  in 
Pawtucket,  in  connexion  with  the  quarterly  meeting, 
and  deacon  Buffington  as  a  deacon  in  said  church  ;M 
aud  in  some  kind  of  language  or  other,  which  I  cannot 
word  for  word,  declared  that  those,  that  is  the 
true  original  church,  who  had  thus  dealt  with  those 
member* — had  gone  off,  seceded,  or  withdrawn  from 
thcin'H  ! 

No  sooner  did  the  church  complain  of  being  unlaw- 
fully and  sacrilegiously  deprived  of  the  use  of  their 
meeting-house,  than  it  was  asserted  by  Mr.  ■  *  *,  and 
others  of  the  Free  Will  Baptists,  that  the  church  had 
thrown  themselves  out  of  it  by  declaring  themselves 
44  Independent"  Never  was  there  a  more  direct  per- 
version of  truth — this  I  say  in  view  of  an  awful  eternity, 
and  a>  1  expect  to  meet  it  at  the  bar  of  God.  Nor  does 
this  depend  on  my  testimony  neither;  the  records  of 
the  church*  anil  the  testimony  of  many  respectable 
witnesses  back  me  in  t!,  'ion.      The  church,  in- 

deed, when  tiny    perceived    the    unwarrantable    inter- 

ference  of  tin-  Free  Will  Baptist  pre  i  Quar- 

terly Meeting,  in  their  concerns,  disclaimed  any  right 
which  they  pretend  to,  in  meddling  with  their  affairs, 
and  continually  asserted  that  they  Were  and  always 
had  been  an  independent  church.  1  now  ask  if  they 
icrrc  not  always  an  independent   church:   Shew  me  the 

•Lcttho  roador  turn  to  j»agu  10,  and  read  them. 


1()6  LIFB    OF    RAY    POTTER. 

Quarterly  Meeting  to  which  they  cvrr  hrlongcd.  Shew 
me  trhm  thrji  made  application  to  join  any  Quarterly 
Meeting.  Shew  me  anv  communication  from  them  to 
this  effect.  Now  if  this  has  ever  been  done,  ennnot 
the  Quarterly  Meeting  give  some  evidence  of  it?  And 
would  they  not  have  done  it  before  this  time,  if  such 
a  tiling  ever  had  been?  I  insist  on  this  point,  as  it  is 
an  all  important  point  to  be  understood,  in  this  disa- 
greeable afYair.  And  inasmuch  as  I  have  been  accus- 
ed of  stiffness,  uncharitubleness,  &c.  towards  certain 
Free  Will  Baptists,  unbecoming  a  Christian,  1  now 
wish  for  the  candid  among  them  to  remember  and 
understand  what  the  occasion  is  that  I  cannot  fellow- 
ship certain  individuals,  viz.  Because  of  this  misrepr* 
saltation,  that  the  church  had  declared  themselves 
44  Independent,"  and  thereby  altered  or  gone  off  from 
their  original  constitution.  I  wish  for  truth  to  pre- 
vail, and  that  those  of  them  who  may  read  this  narra- 
tive, may  know  that  they  have  a  meeting-house  in  their 
connexion,  which  was  obtained  by  misrepresentation. 
But  to  proceed. — There  was  much  said  about  de- 
ciding the  contest  repecting  the  meeting-house  in  a 
court  of  law,  as  we  were  continually  locked  out  of  it 
by  the  Deacon,  who  had  been  excluded  from  the 
church,  but  who  was  in  possession  of  the  key.  This 
noise  and  strife  was  heart-rending  to  me,  for  it  was  at 
the  time  which  I  have  alluded  to  in  the  foregoing 
Chapter,  when  I  was  in  such  great  trials  of  mind,  and 
as  for  any  thought  of  carrying  the  difficulty  into  a 
court  of  law,  I  could  not  endure  the  idea,  and  advised 
the  church  rather  to  lose  their  house,  than  to  pursue 
such  a  course.  Mr.  *  *  *  was  a  man  of  large  property,  - 
and  talked  much  of  the  law,  and  of  his  determination 
not  to  give  up  the  house  unless  thus  compelled  ;  but 
finally  agreed  to  leave  it  to  men.  A  number  of  re- 
spectable men  were  mentioned  by  the  church,  such  as 
the  deacons  of  the  Baptist  churches  in  Providence  ; 
but  were  by  him  rejected — until  finally  five  men  were 
agreed  upon,  two  of  whom  were  Episcopalians,  and  of 
the  others,  (two  if  not  all)  were  Universalists. 


LIFE    OP    RAY    POTTKR.  167 

We  met  at  the  meeting-house  on  the  2d  of  January, 
1823,  Both  parties  made  their  statements.  We  in 
the  first  place  produced  the  church  records,  and  read 
the  constitution  of  the  church.  Secondly,  we  produc- 
ed the  copy  of  the  deed  of  the  lot,  which  was  dated 
Sept.  18,  1821,  but  about  eleven  months  after  the 
churcli  was  constituted,  which  reads  as  follows  : 

M  Know  all  men  by  these  presents,  that  WE,  Timo- 
thy Greene,  and  Samuel  Slater,  both  of  North-Provi- 
dence, in  the  State  of  Rhode-Island,  and  William 
Wilkinson,  of  Providence,  in  the  same  State,  Esquires, 
in  consideration  of  our  regard  and  esteem  for  the  Free 
Will  Baptist  Church,  in  Seekonk,  Massachusetts,  and 
the  sum  of  one  dollar,  paid  by  said  Free  Will  Baptist 
Church,  the  receipt  whereof  we  do  hereby  acknowl- 
edge, do  hereby  give,  grant,  sell,  and  convey,  unto  the 
deacons  of  said  Free  Will  Baptist  Church,  in  Seekonk, 
and  their  successors  in  said  Church  forever, ,  to  and  for 
t/u  sale,  use,  bcnijit  and  improvement  of  said  Church, 
in  such  way  and  manner,  as  to  said  Church  may  seem 
meet  and  prop 

11  According  to  a  law  of  said  Commonwealth,  passed 
February  20,  L766,  entitled  "an  act  for  the  better  se- 
curing, and  rendering  more  effectual,  grants  and  do- 
nations, to  pious  and  charitable  uses."  A  certain 
tract  of  land  on  which  said  church  arc  now  crcctin 
wueting-hou se,  situated  in  Seekonk,  aforesaid,  in  the 
Tillage  of  Pawtucket,  bounded  as  follows  :"  [litre 
follows  the  boundary,  Sec.  as  usual,  which  it  is  um 
\  transcribe.] 

We  in  the  next  place  shewed  that  we  were  the  I 
fame  church  to  whom  the  deed    iras    given;  nor   was 
there  a  particle  of  i  ridence  on  the  other  side   that  we 
were  not  the  same  chinch,  or  that  n  •  r  altered 

our  constitutio  "ltd  from  our   orij  und 

on  which  the  churcli    was  formed,    and    01  COUTM    we 
claimed  the  house  a*  <»nr  propel 

The  other  party,  through  their  attorney  (for  Mr. 
#tt  had  ioiiLr  1  .ever 

mentioned  the  subject  to  an  attorney  until  the  day  b«- 


J  68  LIFE    OF    RAY    POTTER* 

fore  the  trial)  began  by  undertaking  to  find  out  who 
vas  the  deacon  or  deacona  of  the  Free  Will  Baptist 
church  in  Seckonk.     This  he  argued  would  decide  the 

business,  for  the  deed  run  to  the  deacon  or  deacons, 
(that  is,  in  trust  for  the  church)  and  in  order  to  make 
it  out  that  deacon  1>.  was  still  the  deacon,  and  that  the 
deed  did  not  run  to  the  deacons  which  the  church  had 
mnce  appointed  as  his  succi  ssors  :  he  argued  that  this 
single  church  could  not  displace  a  deacon!  il  He 
presented  that  the  notion  of  a  single  church  being  in- 
dependent to  male  and  unmake  (If  aeons  (as  lie  termed 
it)  would  upset  all  order  in  ecclesiastical  affairs,  pro- 
duce confusion,  &c.  in  respect  to  church  government. 
This  string  he  sounded  upon  with  the  utmost  energy — 
and  I  have  reason  to  believe  that  it  was  ht re  that  the 
referees  were  deceived,  if  I  admit  they  were  her 
men  (which  I  do  not  dispute)  and  was  the  occasion  of 
their  giving  in  the  verdict  which  they  did.  Tor  when 
it  is  considered  that  two  of  them  were  Episcopalians, 
whose  religious  creed  strictly  condemns  the  indepen- 
dent plan  of  church  government  for  which  I  contend- 
ed, and  on  which  principles  the  church  was  first  found- 
ed, and  the  other  three  did  not  profess  religion,  or 
rather  were  members  of  no  church,  and  from  their  sit- 
uation and  callings  must  be  considered  to  have  known 
but  little  about  church  building  in  any  denomination  ; 
I  say    when   these  things    are    «  ed,  and  at   the 

game  time  that  the  attorney  in  his  plea  ridiculed  my 
notions,  as  he  termed  them,  of  independancy — that 
there  could  not  consistently  such  thing  ;  it  will 

look  probable  that  they  were  as  I  have    1  aed, 

deceived  or  led  astray  by  mistaken  views  of  the  sub- 
ject.  The  attorney  often  hinted  at  something  winch 
he  was  presently  coming  to,  which  was  of  imj)ortance3 
which  finally  turned  out  to  he  the  doings  of  the  com- 
mittee appointed  J>y  the  Quarterly  Meeting,  to  enquire 
into  the  state  of  the  Pawtucket  church,  which  I  hare 
already  alluded  to,  page  165,  which  he  termed  the  do- 
ings of  the  Quarterly  .Meeting,  in  up  those 
whom   we  had  set  clown,  Sec.  and  it  will  be  evident  to 


LITE    OF    HAY    POTTER.  1G9 

any  one  who  reads   the    report   of  the    referees,    that 
the    doings    of   the    committee    in    recognizing  ti. 
members    which   the    church    had    excluded,    as    the 
original  church,  and  representing  that  we  had  seceded 
from  them,  bore    with    weight    on    the   minds    of   the 
referees,  and  perhaps  was  the  turning  point  with  them 
in  giving  the  house  as  they  did.     I  will   now  give  the 
report. 
11  We.  the  subscribers,  appointed    as   referees,  in   a 
of  tiie  ]JreQ  Will  Baptist  Society,    in    the   village 
of  Pa  wt  ticket,  on  the  Scekonk    side,  in  the  Common- 
th   of  Bfassachusstta,    met   agreeable  to  appoint- 
ment, at  the  Free  Will  Baptist  meeting  house,  id  said 
.  on  the  2d  day  of  January,  182S  ;   and,  after 
veral  pleas  and  allegations  in  said    ca 
agreed  to  adjourn,  to  meet  at  the  house  of  John  Bald- 
.  on  the  evening  of  the  third  of  said  Janua: 
jet  airreeahle  to  said  appointment. 

ration  in  said  case,  do  make  our  .    - 

lowing,  wit : 

-  i  r   that   the    Free    Will   Ba]  I 

mee  ;>erty  of  the  Free  Will 

ist  church  in  Pawtucket,    on  ti.  :ik   side, 

that  is,  in  connexion  with  the    Quarterly  Meeting   of 

that  denomination  ;  and  that  Gardner  Buffington    if 

is  deacon  of  said   church,  and  th  ri 
son  <  as  deacon  in  said  church,   un 

I  or  rccoL'  }  by    said 

■  the  denemhuU  '  ,ec    Witt 

Baptt 
••  We  alto    find  a  balance  due  from  the  Free  Will 

:i  in  said  Paw  tlicktt,  00 

to  i.'        Daniel    G re*  ne,   of  thn  e   hundred 

llarfl  and  fifteen  rent-. 

•  TI       1 1        m  Buffington  paj  the  HO  t< 

ren  under  <mr  hand-  and  soils  tin-   Sd  day  of 
January,  1S52 

ik   the  reader's  attention  a  moment   to  the 
report,  which  1  shall  make  on  this 

ne. 

O 


iW  i  en. 

I    . 
v  of  the  Tree 
\ on k  side. 
'  the  Quarterly  Meeting  of  that 
■;i."     Now  observe — 1    affirm   and    m 
declare,  that  the  lot  was  deeded  in 
-I,  to  the  church  of  which  I   was    pastor,    that 
in  connexion  with  the   Quarterly    RI. 
that  time,  nor  never  afterwards,  and  that   said  church 
never  transferred  said    lot    or   me<  -to   any 

h — and  that  there  Mas  no  church  in  Paw- 
in  connexion  with  the  Quarterly  Meeting,  a7itll 

.   nor   until     the 
ich   were   the   lawful  owners  of  the  same 
which    by  the  iway  did  not 
Lit  about  one  fifth   of  the   whole   chin 
re  recognized  by  the  Free  Will  !' 
leeting,    as   being  a    church   in    their 
connexion,    i  the   me  ting-house   in   question 

^as  completed.     This  I   solemnly  declare  to  be  truth, 
in  item   of  proof  to  the  contrary,  and 
ral  and  n  !;aracter  for  truth 

veracity  on  the  assertion.     And  now    I   ask  this  plain 
—  How  came  it  about  that  this   lot  and  1 

ng  in  January,  i  323,  to  the  same  identical 
church  which  they  did  in   £  Did  they 

1.     Did    they  ever 
give  them  away  ?      It  is  not    pr<  IIow  then  i> 

did  not    not  belong  tbia 

question  I  leave  with  said  Quarterlj    M  I  all 

candid    men.    women    and     cliitdri/i.  for  I  ai 
ded   that    a   boy  ten  years  old,  wh<  ich  n 

thing  as  the  independent  plan   ofel  went, 

must  answer  that  the  same  church  which  owned  the 
house  and  lot  in  1621,  were  the  owners  of  it  when 
the  cn.M  came  before  the  referees.  Let  som<  certain 
w.en  read  this  and  remember  there  is  a  judgment  da 
And  let  the  Rhode-Island  Quarterly  Meeting  remem- 
ber that  rheie  is  a  Babylonish  garment  and  wedge  of 
gold  in  the  camp  !!     And    Jet    them   understand    that 


UYT.    OF    RAY  TCTTLR. 

ihis  ;s  ibe    reason    why   I   dare   net   fell 
iviuuals  among  th( 
But    further — the   report  bay--,  M  Ano 

Ion  is    recognized  as  deacon  of  said  en 
tcrson  can    legalhi    ojfir 

unless  such  ]>crso:i  is  ordained  or  recognized  ar 
<uch,  by  said  Quarter!  g  of  the  dcnor-iinati 

Fra    Win  Baptist 

only  declare,  and   am   trilling   to 

ike  my  life  upon   the   assertion,  that    when    the 

deeded  to  the  church,  the  deacon  r  been 

recognized  nor   ordained  by   the   Quarterly   Meeting, — 

Nor  was   he  ever  recognized  or  ordained  by  a  Free 

Will    Baptist   Quarterly  Meeting,  cs  deacon  in  that 

inch,  to  which  tSie    lot  was  deeded,  and  unto  whom 

the  house  belonged — nor    of  any    Free    WiH    Baptist 

church  in   Pawtacket,    until  months  after  the  meeting 

i-  finished,  and  it  is   evident  that  the  waj 

was  recognized  by  the  Quarterly  meet- 
was    by   the    statement  of  the   doings  of  the  c 
mittee  to  this  effect,  which  took  place  in  the  summer 
..    almost    a  year  after  the  deed  H  '  !  — 

|The  doings  of  which    committee,    the  a:r 

ided  to,  considered  as  of  great   import  Be- 

fore  I  conclud  marks,  1  will 

i  the-  strictun  s 
the  time  of  the  transaction. 

■ 

ing- house  i  and 

vereil,  in  September,    1821  :  deacon  H.  had  at  that 

1  have  before  stated,  no  appointment   ts  dea- 

church,  but  that  which  he  receive*    from  th* 

r  was  in  a  Quarterly    Meeting  l|frtol 

inont  •  ance  ;  I  think   in  January^ 

win  :i  tin    Qu  irterly  Meetii 

-house  in  Johns  >n.     1 l<    m  vtr  I  id  been  ai  poj 

-  deacon  of  -aid  church,  l>y 
cting.     I  .o  k  any   man  I  •  ihew 
I  hear  no  on< 


]~'2  LIFE    OF    RAY    POTTEft* 

officiating  as  deacon  in  said  church  /  if  bo,  iri 
him  in  that  official  capacity  1  If  be  was  ncri  legally  of- 
ficiating at  that  time,  as  deacon  in  >ai<l  church,  bow 
came    Mr.  ***   to  have  a  deed  written  to   a    man   that 
could  not  lawfully  hold  the   pro  .   the  church  1 

And  how  came  'Squire  Cuahman,  who  ia  un  attorney 
and  counsellor  at  law,  and  who  wrote  -aid  deed,  to 
that  the  donors  or   sellers  of  said    lot,   i  il  to 

the  deacons  of  said  church,  when  in   reality  there  wai 
no  deacon  there  V.l !  But  if  it  were  tl  that  there 

was  at  that  time  a  deacon  legally  officiating  in  said 
church,  unto  whom  a  deed  could  he  given,  which  cer- 
tainly Mr.  C  and  Mr.  •**  must  acknowledge  they  con- 
ceived to  he  the  case,  or  else  they  w  rote  a  deed  to  some- 
body* that  they  knew  did  not  exist  in  thai  i  fficial  ca- 
pacity ;  then  it  follows,  upon  every  principle  of  reas 
that  the  very  same  authority  which  placed  him: 
in  that  official  capacity,  could  likewise  displace  him 
and  appoint  a  successor  ;  and  that  was  the  church  and 
the  church  alone,  and  we  challenge  a  contrary  to  bt 
$ho2cn. 

81  Even  admitting  that  this  church  was  in  the  con- 
nexion of  a  Quarterly  Meeting,  yet  they  had  no  more 
authority  to  replace  said  deacon,  in  said  official  capac- 
ity, contrary  to  the  voice  of  the  majority  of  this 
church,  than  the  United  States  have  a  constitute 
right  or  authority,  to  appoint  a    Governor  over   this 

te,  without  the  consent  of  its  inhabitants.     '11 
plain  truth." 

1  >ti//  beg  the  attention  of  the  reader.     Why  was  it 
that  these  referees  made  this  statement  in  then-  rej 
viz.   "and    that  Gardner    Buffing  ton   is   recognizee 
deacon  of  said  church,  and  that  no  \>  i  i  v 

officiate   as  deacon  ?'/*  said  churih,  unless  such  pi 
is  ordained    or   recognized   as   such,    by    said   Quarterly 
Meeting  of  ike   denomination  of  Free    Will  Bapti 
Would  thia subject  have  constituted   one  of  ihe  i 
prominent    features    of   the    report    of    tin 
unless  it  had  heen  agitated   by  the  parties;   or   without 
e   had   heen  a  dispute  respecting  1 1 ,  hy  the  parties, 


LIFE    OF    RAY     POTTER.  178 

before  the  referees?  I  do  not  believe  there  is  an  under- 
standing, disinterested,  and  candid  man  in  creation, 
hut  what  would  draw  this  inference.  And  this  was  the 
case.  As  I  have  before  stated,  this  was  one  of  the 
principal  rallying  points  of  the  attorney,  who  plead 
against  us.  He  bent  all  his  force  to  shew  the  utter  in- 
consistency of  our  notions  of  independency,  and  of  the 
authority  of  a  single  church  to  make,  (as  he  termed  it) 
and  unmake  deacons  ;  and  that  by  taking  this  ground, 
we  had  thrown  ourselves  out  of  all  right -to  the  house  ; 
and  because  we  declared  that  we  always  had  been  an 
independent  church,  Mr.  *  *  *  stated,  as  I  have   before 

served,  that  we  had  altered,  &c. 

Now  I  contended  before  the  referees,  that  the  church 
which  owned  the  meeting-house,  never  had  been  in 
connexion  with  the  Quaiterly  Meeting  or  Free  Will 
Baptist  connexion,  but  was  an  independent  church,  and 
had  the  power  to  appoint  and  displace  a  deacon  ;  and 
furthermore,  that  even  if  we  admitted  that  the  church 
m  the  connexion,  yet  that  would  not  alter  the  case 
as  it  respected  their  power  to  transact  their  own  busi- 
-  without  the  interference  of  any  other  church,  or 
uny  higher  power,  like  Quarterly  Meetings.  cVc.  &C. 
In  proof  of  tin-,  I  quoted  some  remarks  from  Elder 
Buzzell'fl  Magazine,  who  was  a  leading  man  in  the 
feno  mi  nation. 

Vol.    ii.    No.    I,   p.  .*>. — "  They    have    unanimously 
i   take  the   Holy  Scriptures  to   he   their  only 
rule  of  faith  and  practice,  and  book  of  discipline. 

44  They,  therefore,  confess  no    creed,    nor    ackuowl- 
unv  article  of  faith,  or  book  of  discipline  but 
bible." 

And  again,  page  IT  . — "  Bach  church  hi 
five  right  of  doing  their  man  business  among  themsel 
and  with  tin*  assistance  of  an  ordained  elder,  <>f  ad- 
mitting members, or  withdrawing,  <»r  <>t'  admonishing, 
and  even  rejecting  them,  if  need  require,  ::  to 

the  rules  of  <  Ihrist  and  the  A 

Hut  since  then,  more  explicit  testimony  has  come 
e  Will  Baptists  themselves^  m  pfo< 
09 


IM  LIFE    OF    U\V    i'oriER. 

truth  of  my  (insertions,  which  I  shall  here  introduce. — 
Now  let  it  he  attended  to,  and  then  judge  ye,  all  ye 
members  of  the  Free  Will  Baptist  connexion.     Elder 

Tobev,  of  Providence,  at  the  time  of  this  difficulty, 
highly  disapproved  of  the  proceedings  of  tlfe  Quart 
Meeting  in  this  affair.  Nevertheless,  he  felt  an  attach- 
ment to  the  Free  Will  Baptists,  m  «  denomination  at 
lar^e,  and  could  not  believe  that  they  generally  main- 
tained the  ideas  of  church  government,  which  was 
sumed  by  the  Free  Will  Baptists  in  this  quarter,  in 
their  plea,  that  a  single  ehureh  was  not  independent  to 
transact  all  of  its  own  business,  lie  accordingly  wrote 
to  some  of  the  leading  men  in  the  denomination,  on 
the  subject,  and  received  letters  from  Elder  John  Buz- 
zell,  of  Parsonfield,  (Me.)  who  is  one  of  the  old 
preachers  in  the  denomination,  and  who  had  written  a 
history  of  the  denomination,  and  Elder  Chace,  of 
New-Hampshire,  who  was  then  editor  of  the  Religious 
Informer,  the  only  Free  Will  Baptist  paper,  which  was 
then  published  in  the  connexion.  Elder  Tohey  pub- 
lished extracts  from  these  letters  in  the  "  Rhode-Island 
Baptist ,"  Vol.  I.  No.  8,  p.  176,  where  any  man  who 
wishes,  may  see  for  himself.  He  signs  the  communi- 
cation u  O.  F.  B."  I  will  here  give  an  extract  which 
comprises  the  evidence  I  just  now  alluded  to. 

14  In  relation  to  the  independency  of  their  churches, 
Elder  Buzzell  says  : — *  Our  churches,  both  collective- 
ly and  individually,  acknowledge  Christ  as  their  only 
head  and  law-giver  ;  and  consider  themselves  amena- 
ble only  to  him,  (without  the  interference  of  Lord 
Bishops,  Popes  or  Synods,  to  make  and  impose  laws 
upon  them  ;)  they  have,  therefore,  universally  adopt- 
ed his  perfect  law  of  liberty,  (the  Holy  Scriptures)  as 
their  only  rule  of  faith  and  practice,  and  book  of 
church  discipline,  to  the  exclusion  of  all  creeds,  arti- 
cles of  faith,  church  platforms,  &c.  made  by  men.  It 
should  be  understood,  that  they  have  first  given  them- 
selves to  the  Lord,  and  then  to  one  another,  by  the 
will  of  God.  So,  that  notwithstanding  they  consider 
themselves    as    so     many    separate     and    independent 


Life  of  bay  potter.  ]*.■> 

churches,  with  Christ  as  their  head  ;  yet  they  consider 
themselves  united  in  one  common  cause,  under  the 
he:id,  even  Christ:  all  enjoying  equal  rights  and 
equal  privileges,  and  all  under  gospel  obligation  to 
watch  over,  aid,  assist  and  build  each  other  up  in  their 
most  holv  faith,  agreeable  to  the  rules  given  by  him 
and  his  Apostles  ;  hence  they  assume  the  title  of  "  The 
United  Churches  of  Christ." 

"  On  the  same  subject,  Elder  Chase  observes  : — '  I 
understand  that  the  churches  are  free  and  independent 
of  each  other  ;  have  power  to  admit  members  or  reject 
them,  to  choose  officers  or  displace  them  without  any 
assistance  from  any  other  body  of  people.  We  asso- 
ciate together,  and  form  our  Quarterly  and  Yearly 
Meetings,  for  the  purpose  of  hearing  from  each  other, 
and  taking  counsel  together.'  " 

Now  the  proverb  is,  black  may  lie,  and  white  may 
lie  ;  but  black  and  white  together  will  not  lie.  Here  is 
the  testimony  in  black  and  white,  of  two  men,  who 
certainly  ought  to  know  the  order  of  the  denomination, 
;uul  according  to  their  testimony,  if  the  church  in  Paw- 
tucket  prat,  when  the  lot  was  deeded  to  them,  and  the 
neeting-llOUftti  built  in  t lie  Free  Will  Baptist  connex- 
ion, (which  was  not  the  case)  yet,  they  did  not  alter  or 
:de  from  their  original  standing,  by  dceUiriiii:  that 
they  were  independent  to  gerntm  their  men  coaa  ms,  to 
appoint   and   displace    <  for   Elder    Buzzell    de- 

clares, "  that  they  (that  is  the  churches  of  Free  Will 
Baptists)  consider  them.-elves  H  BO  many  <t jtarat 1  and 
im>i.i'i:m)i;nt  churches,  with  Christ  at  their  head;  and 
Elder  Chare  says,  "  I  understand  that  the  churches  are 
I'M!  and  iMti:i'i:M)i..\r  in'  kai'ii  oiui.u  ;  have  poir, 
admit  members  sr  reject  them  ;  to  «  BOOSE  OTFH  i  Si  »»u 
WUStLkXM    Tin:  m,    uiiji.m   i  prom    ANY 

orin.K  S091   oi-   iM.uci 

Mow  it*  those  nun  tell  the  truth,  I  n*k  what  a  cer- 
tain preacher  from  New  -I ! amp.-hire,  (an  old  man  too) 
meant,  when  he  £ot  up  and  stated  before  those  refer- 
ees, that  a  deacon  must  be  authorized,  or  recognized 
by  a  Quarterly  Meeting,   before  he  could  legally  oilici- 


176  LIFE    OF    RAY    TOTTER. 

nte  in  Free  Will  Baptist  church'  ethingto  tin x 

amount;  there  woe  <>tH  wk§  mods  sack  a  statement  as 
this.  I  Spare  his  name;  hut  if  called  upon,  can  | 
it  with  evidence  to  prove,  (if  respectable  witin 
will  prove  anything,)  the  tact  ahovc  inserted.  And 
furthermore  I  ask — yes,  I  ask  in  the  name  of  justice, 
of  religion,  the  cause  of  God,  and  every  thing  else 
which  is  good — I  ask  of  the  Quarterly  Meeting  of  the 
Free  Will  Baptists  at  large,  if  Elder  Buzzell  and 
Elder  Chace  speak  the  truth,  what  right  had  the  Quar- 
terly Meeting,  after  the  church  in  Pawtucket  had  ex- 
cluded a  few  memhers,  which  was  but  a  very  small  mi- 
nority, even  admitting  the  church  iras  in  tin  connexion, 
(which  was  not  the  case)  I  say  what  right  have  the 
-Quarterly  Meeting  to  call  these  few  members,  which 
had  been  excluded  from  the  church,  the  original  church, 
and  contend  that  deacon  *  •*,  who  was  one  of  th< 
excluded  members,  had  not  been  regularly  displaced 
from  his  office  in  the  church  where  he  stood  when  the 
lot  was  deeded  ?  And  once  more  I  ask  them,  and  all 
men,  women  and  children,  who  can  read,  and  under- 
stand that  two  and  two  make  four,  how  they  can  re- 
concile the  statement  of  Elders  Buzzell  and  Chace, 
with  this  report  of  referees,  that  no  person  can  offi- 
ciate in  a  Free  Will  Baptist  Church,  unless  such  per- 
son is  ordained  and  recognized  as  such,  by  the  Quar- 
terly Muting  of  said  denomination.  tfC* 

Now  if  they  maintain  that  they  fairly  obtained  this 
house,  and  that  the  verdict  of  these  referee.-  is  m  ac- 
cordance with  the  principles  of  church  government 
among  the  Free  Will  Baptists,  (night  they  to  approve 
of  the  testimony  of  these  ministers,  who  directly  con- 
tradicted it.  Can  they  consistently  maintain  both  !  !  !  ! 
O  selfishness,  what  hast  thou  not  done  ?  I  do  not  con- 
demn the  referees.  I  do  not  say  aught  against  them 
as  men  or  gentlemen — but  I  do  believe  they  were  not 
very  well  versed  in  ecclesiastical  affairs,  and  were 
misled.  Indeed  the  testimony  of  the  man  which  I 
have  already  alluded  to,  from  New-Hampshire,  v 
calculated  to  lead  them  to  the  conclusion  that  no  per- 


LIFE    OF    RAY    POTTER.  1T7 

son    could   legally    officiate    in    a    Free    \Y;!1    Baptist 
church,  unless  put   thereby   the    Quarteily    Heel 
and  of  coarse,  that  no  power  short  of  tiiat,  could 
place  him — and  consequently  that  the  church  in  Taw- 
tucket  could  not  displace  Deacon    IjufRngton.     But   I 
have  now  proved   (remember  by  whom)    by  the    1 
Will  Baptist*  themselves,   that   this    is    not    so.     And 
that   my  notions    of  the    independency    of  individual 
churches  is  also  bj  them  admitted. 

Uut  to    proceed  :   I   do  not  expect  ever  to   be  more 
disappointed  in  relation  to  any  of  the  changeable  things 
of  this  life,  than  I  was  when  I  .heard  the  verdict  of  these 
referees — or  more  deeply  wounded.     I  was  almost  cer- 
tain that  they  would  give  us  the  house  ;  nor  did  I  con- 
>Ie  that  any  men  whatever,  when  hearing 
the  case  stated,  could  do   any  otherwise  than  to  give  it 
to  the  church  for  whom  it  was  built  but  a  few  months 
before,  unto  whom  it  was  clearly  deeded,  and  who  had 
never  by    any   alteration  thrown  themselves  out  of  it, 
nor  never  had  transferred  it.     But  it  was  not  so — they 
it  to  a  few  excluded  members  of  this  church,  as  has 
wn.      It    has    been    intimated  to  me  since   the 
great  excitement  has  taken  place  in  respect  to  ma- 
ry  in  this  country,  that  the  "ere 

under    masonic  influei  ring   in   their    verdict. 

They  were  all  of  them,  I  believe,  but 

go  was  -Mr.  ***,  whereas  1  had  taken  but 
isonry,   about  a  year  before  and  stop- 
ted  with  the  conduct  of  some  mas 
►me  trials  of  mind  in  respect  to  the  propri- 
stians  or  ministers  hai  ing  anythin  g 
with  the  subject.    This  1  had  mentioned  t 

Jtion  and  j.  :  1  took  tk  .and 

it  It  i  j  i   d  that  in 

tion  about  pi  o  ►ked  upon  susi 

by  m  lling   in  question  I  and  r«  h- 

v  of  the  institution,  w  h(  •  Ml 

i    hi-  professions   of  attache 

bad   an  inllie 
But  I  cannot  l>  .  nor 


1 78  :feR. 

will  I    at  present  in  lulge  vmch  b  th<  tight,  jli  I 

font.  mething  in  it,  that  it  is  imj 

m  anv  other  principle  than  tin 
miruls   being   misled  on    the  subject  of  church  gove 
ment.    as    it    respected  the  ground  which  I  < ■< 
we  were  constituted  upon,  the  power  of  the  church  to 
appoint  and  displace  its  own  deacons,  &c.     But  when 
it  is  shewn  them  that  this  principle  was  correct,   even 
according  to  the  order  of  the  Free  Will  Baptists  tl  • 
■elves,  as  I  have  proved  by   the   concurrent  testimony 
of  Elders   Bazzell  and  Chace,  and  when  it  1-  s 
I  have  already    stated    (and  shall    presently    recapitu- 
late the  evidence)  that  the  chinch  which  were  the  true 
owners  of  the  meeting-house,  never  werein  connex 
with  tiie  Tree  Will  Baptist  Quarterly  Meeting  ;  I  say 
-when  this  is  laid  hefore  them,  if  they  shall  persist  in 
justifying    the   verdict  that  the  lot  and  meeting-house 
are  the  property  of  the  Free    Will   Baptist  church  in 
connexion  with    the    Quarterly    Meeting  :   and  that  no 
person  can  legally  officiate  in  said  church,  unless  said 
person  is  ordained  or  recognized  as  such  hy  said  Quar- 
terly   Meeting)    Sec.    then   let   them   ahide  the  verdict 
which    all    impartial,    disinterested   men    will  pass  on 
their  proceedings.     I  do  not  helieve  they  will,  because 
if  they  were  not   impartial   and  honest  in  their  int 
tions  in  giving  their  verdict,  (which,  by  the  way  I  wish 
to  have   understood    I    do    not   yet  qtitstioii)   and   ap- 
prehended that    my    obscurity    in    life,    poverty,     \r. 
would  place  them  beyond  the  reach  of  justice  and  pub- 
lic condemnation  ;  yet    it    will    appear    as   bright   and 
clear  as  the  morning  sun,  that  they  have  something  to 
do    with   others    besides   myself,    in   this  affair.      The 
Free  Will  Baptist  connexion  themselves    are   my  irit- 
\e$%  as  well  as  a    multitude  of  others — and  the  pub- 
lic  will   read — they  will  see,  and  they  will   judge. — It 
was    not   the    loss  of  the    property  which    §o  deeply 
wounded  me — no,  God   i>  my    witness.     It   was 
falsehood  triumphed,  and  truth  and  justice  were  tr 
pled  under  foot.      I  immediately  determined    to    with- 
draw  from    the    Free    Will    Baptists,  and  n 


LIFE    OP    RAY    POTTER.  1 70 

:ter  to   the    Quarterly    Meeting  to    be    held 

Smithfield  on  the  3d  Saturday  and  Sabbath  in  Janua- 
ry, 1823.  It  is  a  fact  almost  too  shameful  to  relate, 
tliat  this  letter  which  I  addressed  to  the  Quarterly 
fleeting-  was  stopped  in  the  Elders*  Conference,  previous 
to  the  meeting  or  assembling  of  the  Quarterly  Meet- 
ing, where  there  were  some  rive  or  six  ministers,  there 
opened,  and  they  (the  Elders  Conference)  proceeded 
to  excommunicate  me  from  the  Free  Will  Baptist 
connexion.  Do  you  believe  this,  reader  1  I  will  here 
also  bring  you  evidence  from  themselves,  to  prove  it — 
viz.  that  the  letter  was  addressed  to  the  Quarterly 
Meeting,  and  that  they  (the  Elders' Conference)  open- 
ed and  read  it  before  the  Quarterly  Meeting  assembled, 

is,  on  Friday,    whereas   the    Quarterly    Meeti 
not  get  together  until    Saturday) — let    it    also 

inhered  that  I  intend  to  show  by  the  letter,  which 

1  now  present,  from  the  Elders'   conference,   that  the 

church  in   Pawtucket  under   my   care,  arc    the    lawful 

of  the    meeting  red  to — Here  fol- 

a  copy,  verbatim  et  literatim 

"  Elder  Ray  Potter — 

11  We  are  now  under  the  nesesity   of  informing 
of  the  result  of  the  preasent  conferance,  holden  in 
Smithfield,   (fore  the    R.    I.    Quarterly   Meettibg]   on 
fndav.  17th  of  Jan.  18-2:3. 

11  The  conferance  took  into  consideration  youi 
duct,    towards   the    collection,   the    Elders  and  certain 
individuals,      it   appeared   that  you  had  proceded  C 
traiy    to   scripture    and    the    sperit,   of  the    gospel, 
holding  and  manifesting  felowship  with  the  unfruitfull 
darkness,  in  thai  you  have  the  pastorall  i 
hurcb  who,  cut  i>i\  a  numl  Members 

from  the  church   without   shewing  sufficient  cans,  or 
.  thing  in  them  Buficiently  to  anneal 

•  1  hare  a  re- 

gard to  its   orti 

;  :o  »a\  .  tha  i. io 

J  it 


ISO  LITE    OF    nAY     ruTTER. 

them  guilty  of  such  deatli  01  Aftei  evrej  other 

l  failed,  2  elders  of  good  Report,  by  choice  of  the 
Conferance  :  as  a  comittee  visited  you,  hut  could  gain 
no  .satisfaction  hut  Rather  evil  treatment. 

4i  you  did  agree  in  conferance  to  do  all  in  your  pow- 
er to  afect  a  union,  but  insted  theirof,  continued  to 
kei  p  up  separation,  you  agreed  with  D.  G.  Eullington 
and  others  ;  to  abide  the  judgment  of  certain  chosen 
men  to  sit  in  counsell  upon  the  subject  of  the  'letting 
house,  also  that  you  would  not  hold  Mettings  in  the 
Bchool bouse,  let  the  matter  turn  as  it  would  :  and  then 
continued  to  hold  forth  as  you  had  before  ('one  ;  and 
at  the  same  time  Manifesting  a  disatisfaction  concern- 
ing the  judgment  ofthe  chosen  men  or  counsell  as 
above  mentioned. 

44  you  then  forworrded  a  letter  t<»  the  Q.  Metting 
that  contained  such  statements  as  are  unbecoming  a 
Christian  as  even  expose  you  to  the  civil  [awe,  in  said 
letter  you  brught  certain   char.  her, 

which  charges  you  once  solemnly  declared  never  to 
bring  up  again,  you  toterley  renounced,  and  disapro- 
bated  the  proceedings  of  the  ;  Conferance,  and  conec- 
tion,  in  Regard  to  their  manner  of  debugs  with  you 
and  your  associates.  In  short  after  you  had  been  6 
months  under  admonition  repetedly  visited  fore  termes 
of  reconsileation  to  no  afect,  but  finding  your  conduct 
unfavorable  towards  every  rational  propersition  in  that 
a  censorous  sperit  mixed  with  evident  Marks  of  re- 
venge seamed  to  betray  itself  continuly  in  most  of  i 
carriage,  and  in  writing  upon  the  exigencies  of  grief 
the  same  was  manifest. 

11  After  a  clear  investigation  of  the  several  inpru- 
dent  steps  you  had  taken,  and  observing  an  unwilling- 
ness to  Confess  jour  misstecps,  the  conferance  un- 
animously voted  to  withdraw  fellowship  from  you,  and 
Reject  you  from  the  collection,  as  a  disorderly  walk* 
er,  hoping  that  you  may  be  left  to  discover  the  vast  im- 
portance of  a  more  holey,  and  godlcy  walk,  mixed 
with  that  tenderness  seen  in  the  Life  and  of  Jesus. 
>Ve  therefore  informe  you,  and  the  world  that  you  are 


LITE    OF    RAY    POTTER.  1^1 

BO  more  a  member  of  the  Free  Will  Baptist  collection 
nor  can  be  without  confession  and  satisfaction  to  your 
brethren. 

11  Signed  in  behalf  of  the  Elders'  Conferance 
Attest 
REUBEN  ALLEN  Clerk  of  sd  Con 
It  will  be  readily   observed,  that  the  charge  brought 
list   me   by   the    Conference   was,   M  that  I  had  the 
pastoral  care  of  a  church,  who  cut  off  a  number  of  good 
lumbers  from    the    church,    without   shewing    sufficient 
,    &c.      This    was    the    conduct   of  which    I    was 
guilty,  which  was  contrary  to   scripture  and  the  spirit 
of  the  gospel."     It  was  not  contended  that  my  moral 
and  religious  character  were  not  jrood,*  but  the  charge 
was,  that   I  had  the  care  of  this  church  which   was  so 
bad,  and  all  the  rest   of  the    charges,    it    will    be   seen, 
grew  out  of  this,  and  are   inseparably  connected  with 
it.      Now  what  church    was    this,    of  which    I   had    the 
care  at  that  time  1    I   never   had   the    pastoral    car* 
but  one  church.      And    I    ask    again,    what    church    1- 
that,  mentioned  in  this  letter  from  the  Elders'  Confer- 
ence ?    Why  the  very  church   of  which  I    have  given  a 
c  >py  from  the  records,  constituted    October    7,    1890  : 

•  But  a  short  time  after  tins,  I  received  the  following: 

I'Autuku.    K    I)  Ai gist  23,  ltt 
l  may  certify,  that  the  bearer,  Rev.  Rav   Potti.r,  is  a  min- 
er of  the  gospel  of  character  and   reputation   in  toil 

freely  admitted  to  preach  \u  my  pulpit.     Th< 
inties  of  his  situation,  lie  will  best  explain. 

DAVID  BENEDICT 

Pastor  of  the    Ihiptisl    Church   in   this  pi  a 

Pah  iu<  km,  vK.  I.)  M.u   it.  i 
fj .  tint  tin  bean      B        B 

•  putation  for  piety   and  talenl 
and  although  he  i>  oof  in  full  connexion  with  out  chun 

v    interchange   ministerial    I  i   him  ;    and   herewith 

mtnend  him   to   the   kind  attention   of  <»ur    btethn 
..in  public,  in  the  journev  he  ih  abOQt  t<    | 

DAI  ID  HIM  wen 

r   of  th%    Baptist  (  hurch  in  Vmr: 

STEPHEN  QANO 

Pastor  of  the   First    Luptat    L'hmrcK 
V 


built  for,  and 
id,    1821  ;    and  th<  bc 

bicli  tin-  mft  the  chun  h  col 

"V  a   •        nt  cause,  &c.  were  thai  in  it     This, 
ue  w  iii  denj  ;  for  bo*  could  they  be  i  id 
hurch,  if  they  wen  not  in  it?  Well,  p 
i.ot  in,  or  members  of  that  church  which  owi 
the  meeting-house  !  Or  did  not  the  church  when  I 
were  members,  own  th<  meeting-house  !  Tins  will  not 
be  denied  neither.     Now   if  they,   that  is  these  three 
e  m<  mb<  rs,  with  some  few  females,  were  really  the 
inal  church,  1  wish  to  know  what  church  that  v 

:    w    -   condemned,   merely    for  having  the 

ertainly,  I   never  had  the  care  of  hut 

burch,  and  this  church,  say  the  Elders1  Confer- 

a  number  of  good  members,   &c,     Now 

nan   or  child   can  tell  me  how   these 

in  he  the  church  which  cut  them  off,  1  will 
acknowledge  that  I  have  learned  something  new  in 
metaphysics.  I  should  think  this  as  hard  to  be  under- 
buy point  of  Calvinism.  Let  it  be  remem- 
bered that  these  few  members,  which  in  this  letter,  the 
Elders'  I  onference  acknowledge  to  be  cut  off  or  ex- 
communicated from  the  church,  that  is,  the  original 
church,  they  all  along  contended,  and  before  the  refer- 
ees, were  the  original  church  to  which  the  house  belong- 
ed. Now  the  fault  of  the  church  of  which  I  had  the 
care,  is  this:  according  to  the  letter,  u  cutting  off  a 
number  of  good  members  from  the  church  without 
cause,''  &e.  .Now  admitting  the  church  to  have  been 
in  the  connexion,  and  supposing  the  Quarterly  Meet- 
ing had  pretended  to  reject  than  for  what  the  Elders1 
Conference  considered  their  bad  conduct,  how  would 
they  have  worded  then  letter  of  excommunication  to 
Bald  church,  and  not  contradicted  their  statement,  that 
9e  few  members  were  the  original  church  to  which 
the  meeting-house  lot  was  deeded?  It  must  he  in  the 
le  :  We  reject  you,  the  original  church, 
constituted  in  Pawtucket,  October  7,  1S23,  because 
you  are  guilty  of  the  unfruitful  works  of  darkness,  in 
cutting    off  the  original  church,   or  the  same  church 


LIFE    OF    RAY'POTTr.R. 

which    you    are,  constituted  in  Pawtucket,  0 
1823  !  !  !   Finally,   any  man  must  ho  a  complete  no\ 
or  totally  blind  by  supreme  selfishness,  not  to  sec  that 
this   letter   proves    what    I   have  before   asserted,  to;.: 
these  members  which  were  afterwards  called  the  i 
Will  Baptist  Church  in  Pawtucket,  i n  connexion  with 
the  Quarterly  Meeting;  and  unto  whom  the  referees 
gave  the  house,  were    not   the   church   unto   whom  the 
lot  was  deeded,  nor  for   whom  the  house  was  built  ; — 
for  they  acknowledge  they   were  cut  off  or  excjnded 
members  from  that  church,   under    my   care  ;   am! 
date  of  their  exclusion  was  April    20,    IS*2~.   .Mr.  *'** 
and  the  others. May  21;  mouths  after  the  mectinir-J  ' 
was  completed.     And  to    conclude  these    remarks,   I 
make  the  following  statements.      And, 

I.  As  to  the  meeting-house  heing  the  property  of  a 
church  in  connexion   with  the  Quarterly  Meeting.     I 
say  positively  and  solemnly,  that  the  church  for  whom 
the  house  was  built,  and  to  whom  the  lot   was   dee< 
was  in   connexion   with  the  Quarterly  Meet 
and  of  those  who   have    contended    to  the  contrary,    1 
ask,   when    that   mad    application    to  join?  and  < 
tin  tf  admitted  ?    When  did  th    Quarterly  M<> 
rt7,  ?  When  was  there  any 

passed    by    that    Church    ;<>  join   the   Quarterly 
Meeting  ! 

Now  if  these  things  had  ever  been  done,  would  there 
not  have  been  some  evidence  of  it  ?   But  I    chall< 
the  leasl  particle  of  proof  of  these  things.     Does 
everj  of  common   sense    know,    that    a  &ii 

Church,  in  order  tobecomu  a  member  of  a  Quart* 
Meeting,  Association,  Conference,  \fearl>  Meet 
&c.  plication  to  join,  and   must  h 

>ted  in,  before  they  cau 
nexton  a  ith  Baid  <i  i  irterly  Me< 
•in'  knows  this.    And  again  I  ask,  when  did  the  chur  h 
for  whom  that  meeting*houi  built,  mal 

cation  to  join,  or  were  voted   into  the    Rhode-It 
i I  i  irterly  M<    ting.    I  noth- 

ing of  this  ever  done,  nor  n<>  such  movement  at  all.— 
Now  here,  ii  will  be  -:  is  H.ha  important  po 


IJB4  LIFE    OF    RAY    POTTftft. 

ami  if  I  do  not  here  state  the  truth,  let  some  one  ileal 
to  the  contrary.  If  that  church  eyer  did  make  appli- 
cation to  join,  cither  by  verbal  or  written  communica- 
tion, it  must  he  very  easy  to  make  it  appear  ;  together 
with  the  time  when,  the  place  where,  &C.  AND  IF 
THE  QUARTERLY  MEETING  DO  NOT  Do 
THIS,  HOW  CAN  THEY  FACE  THE  PUBLIC  IN 
UPHOLDING  AND  COUNTENANCING  THOSE 
PERSONS.  WHO  SET  IP  THE  PLEA,  THAT 
THE  MEETING-HOUSE  WAS  BUILT  FOR, 
AND  THE  LOT  DEEDED  TO  A  CHURCH, 
THAT  DID  BELONG  TO  THE  QUARTERLY 
MEETING. 

They    have    men    of  talents    among-  them  now — let 
them  answer  this  question. 

How  can  that  part  of  the  verdict  stand  the  test  of  im- 
partial investigation,  viz: — "  that  the  meeting-house, 
lot,  &c.  is  the  property  of  the  Free  Will  Baptist 
Church,  in  Pawtucket,  in  connexion  with  the  Quar- 
terly Meeting  of  that  denomination,  when  it  is  evident, 
and  no  man  can  show  a  particle  of  substantial  proof 
to  the  contrary,  that  the  church  for  whom  trie- 
house  was  built,  and  to  whom  the  lot  was  deed- 
ed, never  was  in  said  connexion.  Although  I  may 
be  obscure,  and  belong  to  no  popular  connexion  to 
help  me  in  this  affair,  yet  the  voice  of  truth  will  y< -t 
sound  louder  than  thunder,  and  shake  to  its  centre 
eveiy  unholy  confederacy  to  suppress  it.  There  is 
now  exactly  a  similar  case  to  ours,  ai  it  respects  the 
situation  of  the  church  and  ministers,  in  relation  to 
the  Free  Will  Baptist  connexion.  Rev.  Zalmon  To- 
bey,  of  Providence,  is  a  member  and  minister  of  the 
Free  Will  Baptist  connexion — but  the  clrurch  to 
which  he  statedly  preaches,  and  of  which  he  is  pa-tor, 
is  not,  as  I  have  shewn,  page  164,  in  said  connexion, 
and  but  a  short  time  since,  Rev.  Martin  Cheny  was 
in  the  same  church,  and  now  suppose  him  at  the  same 
time  to  belong  to  the  Free  Will  Baptist  connexion,  as 
Mr.  *"*  did,  and  suppose  also,  a  few  members,  with 
Mr.  Cheny,  were  to  have  been  excommunicated  from 
the  Providence  church,  and  then  these    few    members 


lite   of  ray  roi  ri:n. 

should  iiave  been  owned  as  a  church  by  the  Quarter- 
ly Meeting,  could  they  have  justly    claimed   the 
perty  of  the  Providence  church  ;  the  original  church 
God    forbid,    says    every    honest  man.      But  this  was 
precisely  the  case  in  Pawtucket,  C?*and  no  man  ca;i 
deny  it. 

*2.   A<  to  that  part    of  the  verdict — ;i  and  no  }>< 
can  legally  officiate  as  deacon  in  said  cfuirch,  unless  such 
jterson  is  ordained  or  rccognr  tchby    said    Quar- 

terly Meeting)  4't\  I  think  I  have  sufficiently  shewn 
ite  absurdity  (see  pages  171,2,33  *  have  shewn  that 
at  the  time  the  lot  was  deeded,    and    the    house    built, 

and  when  Dea.  B was  officiating  in  tl*e  church,  he 

never  had  been  ordained  nor  recognized  by  said  Quar- 
terly Meeting,  nor  never  was  in,  or  at  a  Quarterly 
Meeting  until  after  the  house  was  completed,  if  his 
own  word  may  be  taken  as  proof.  \  have  also  shewn 
that  he  was  excluded  from  the  church  he  was  in  when 
the  lot  svas  deeded  and  the  house  built.  And  that 
said  church  had  power  thus  to  displace  him,  I  i 
ehewn  by  the  Free  Will  Baptists  tm  So  that 

even  if  it  had  been  the  cage  that  the  church  had  be- 
longed to  the  Quarterly  meeting,  this  part  of  the  ver- 
dict must  fall,  or  they  (Elders  Buzzell  and  Chace) 
have  not  told  the  truth  respecting  the  independency 
of  their  churches,  and  the  power  of  individual  church- 

to  displace  their  officers.      That  Dea.  B  *  *  *  WM  dis- 
placed by  the  church,  I  hare  evidena    in 
jd  hy  himself,  and  yet  the  verdict  declare-    h< 
con  of  the  church  to  whom  the  property  belongs* 

<\.  Every  body  knows,   who   were   acquainted  with 
this  disagreeable   circumstance,   that  it   eras  declared 
by  those  who  finally  obtained   the  propertyt  that   the 
church  of  which  I  have  the  care  threw  thems< 
of  it  b)  teudingy  or  going  o  J  from  their  on 
and  that  this  alteration  consisted   in  iLr  them- 

selves independent,  and  it  vras  laid  that  "  ire  had  be- 
come an    independent  church,1    Si        Nfaw   he&r  nn. 

all  ye  candid    Free  Will  Baptists.       Thii    COwW  QOI  be 

altering  or  seceding,  even  if  the  church  was  in  the  conn 

DO 

I    >» 


186  Life  of  RAt  totter. 

iic rion,  to  declare  they  were  independent  ;  if  Buzzell 
and  Chacc  have  told  the  truth,  for  they  say  of  the 
Free  Will  Baptists,  that  the  churches  u  consider  them- 
selves  as  so  many  separate  and  independent  churches^" 
(says  Buzzell)  and  I  understand  that  the  churches  are 
free  and  independent  of  each  other,  (says  Chace,)  and 
yet  when  this  church  began  to  declare  that  the  Quar- 
terly Meeting  had  no  authority  to  interfere  in  their 
government,  but  that  they  were  independent  to  manage 
their  own  concerns — we  were  told  that  this  was  alter- 
ing. Now  let  any  person  read  what  Buzzell  and 
Chace  wrote  to  Mr.  Tobey,  and  which  was  published 
in  the  "  Rhode-Island  Baptist,"  for  May,  1824,  No. 
8»  pages  176,  177,  which  I  have  transcribed,  and  then 
ask  themselves  the  question  whether  such  a  declara- 
tion of  the  church's  rights  and  privileges  would  be 
altering  or  seceding  from  its  original  ground,  even  if 
it  had  belonged  to  the  connexion.  But  that  the  church 
never  was  in  the  connexion,  and  of  course  perfectly 
independent  from  all  Quarterly  Meetings,  from  its 
first  organization  until  this  moment,  I  constantly 
affirm. 

As  I  have  already  alluded  to  the  subject  of  stating 
the  foregoing  circumstances  and  difficulties  in  the  pre- 
face, and  also  in  the  commencement  of  this  Chapter, 
I  would  here  observe,  that,  when  I  first  contemplated 
writing  and  making  public  an  account  of  the  dealings 
of  God  with  me,  I  thought  I  should  say  nothing 
about  the  foregoing  unpleasant  circumstances  which 
have  transpired  in  relation  to  some  of  the  Free  Will 
Baptists  and  myself.  But  on  more  mature  reflection 
and  deliberation,  I  knew  not  how  to  consistently  avoid 
it.  The  affair  seemed  so  linked  in  with  other  things 
which  I  wished  to  relate,  besides  being  under  the  neces- 
sity of  often  mentioning  it,  that  I  thought  the  reader 
would  seem  to  demand  a  ahort  history  of  the  affair, 
and  if  he  did  not  have  it,  might  draw  unfavourable  in- 
ferences, that  1  was  unwilling  that  the  truth  in  relation 
to  the  subject  should  be  known.  If  it  be  objected  that 
what  I  have  written  is  gratuitous,  and  uncalled  for,  in- 


LIFE    OF    RAY    POTTER.  157 

as  much  as  I  already  have  published  a  statement  of  the 
facts  in  the  case  ;  I  would  answer — That  I  expect  this 
book  will  be  read  by  hundreds  who  never  saw,   and  il 
is  likely  never  will  see,  what  I  have  already  published; 
besides,  I  consider  that  the  united  testimony  of  Elders 
Buzzell  and  Chace,  in  favour  of  the   position  which  I 
took  on  the  subject  of  church  government,  another  un- 
answerable objection  to  the  proceedings  of  our  oppo- 
nents,  in 'the  course  which  they  pursued  in  relation  to 
the  difficulty.    And  this  testimony  has  been  given  since 
I  published  the  "  Poor  Man's  Defence."     But  the  rea- 
son which  bore   with    the    most   weight    on   my   mind, 
while  deliberating  on  this  subject,  and  which    perhaps 
turned  the  scale  in   favour    of  making  the    foregoing 
statement  is,  that  1  consider  that  I  have  been,  and  still 
am,  unreasonably  and  unjustly  censured,  by  some  of  the 
Free  Will  Baptists,    as   being  obstinate,   hard    and  re- 
vengeful, in   respect  to  this   subject.     In  illustration  of 
this,  I  will  state  one  circumstance,  among  others  which 
might  be  mentioned.     Some  eight  or  nine  years  since, 
I  became  acquainted  with  the  Hev.  Mr.  ***,  who   now 
preaches  in  Providence,  and  soon   conceived   for  him, 
as  1  trust,    a  strong  Christian  affection.     But  few  ever 
lay  nearer  my   heart,  although  at  the  time  that  our  ac- 
quaintance commenced,  he  was  a  professed   Calvinist, 
and  I  an  Arminian.      It  was  not  a  long  time,   however, 
before  he  gave  up  his  system  of  theology  and  embraced 
Arminianism.     I    believe    he   thought  considerably  of 
uniting    with  the    Free   Will  Baptists  before  the  affair 
took  place  which  I  have    been  exhibiting,   but   seemed 
much  disgusted  with    their   conduct  towards  me,   con- 
demned it,   and  indeed  wrote  to  some  of  the  preachers 
in  the  Eastern    country  on  the  subject  :   and  thui  D 
his  opinion  from  time  to  tune    decidedly  in  mv  favour. 
In    the  mean  tune,  Ik;    concluded    10    remove    from  the 
church  unto  whom  he  had  been  preaching,  ai  it   wa>  m 

connexion  with  the  Association  Baptists.     The  people 
in  Providence  in  the  neighbourhood  w  here  brother  T— 

and  myself  had  been   preaching,  having  built  a  meet- 
ing-house, and  being  anxious  to  settle  a  minister,  rare 


188     .  iiif.  r.r  rw  mrTP.n. 

!iim  a  call  to  preach  in  their  house  and  made  applicn» 
lion  to  brother  T —  and  myself  to  use  our  infltii 
with  the  brethren  and  listen  who  had  hern  gathei  rd 
through  olir  instrumentality,  to  he  organized  into  a 
vhurch  under  liis  pastoral  care,  ^his  we  readily  did — 
or  at  least,  I  can  speak  for  myself,  that  I  used  my  in- 
fluence (and  I  had  pome)  with  mv  friend-  in  Ins  fa- 
vour—  with  friends  too  who  were  dear  to  me,  and  for 
whose  salvation  I  had  laboured  most  indefatignbU  : 
travelling  on  foot  and  preaching  to  them  in  gieat  bod- 
ily weakness.  He  was  accordingly  settled  with  them, 
but  still  seemed  anxious  to  become  connected  with 
some  larger  denomination  of  Christians,  and  often 
mentioned  the  subject  to  me,  and  frequently  referred 
to  the  Christians  and  Free  Will  Baptists.  As  for  me, 
my  mind  was  settled  that  I  should  never  again  unite 
with  the  Free  Will  Baptists,  nor  was  I  anxious  at  all 
to  become  connected  with  any  denomination  in  parti- 
cular; any  further  than  I  then  stood.  I  considered 
that  I  was  a  member  of  a  regularly  constituted  and 
gospel  church  of  the  Lord  Jesus,  who  were  possessed 
of  all  the  power  of  church  discipline  which  could  be 
possessed  on  earth,  and  furthermore,  felt  willing  to 
meet  all  Christians  on  bible  ground.  Mr.  ***  talked 
considerebly  on  the  subject,  but  finally  told  me  one 
day,  that  he  had  given  up  the  idea  of  joining  the  Free 
Will  Baptists,  and  suggested  the  plan  of  forming  a 
little  Conference  or  connexion  Among  ourselves-  I 
readily  acquiesced,  as  did  also  brother  T — ,  of  Cran- 
ston, and  we  in  due  time  laid  the  subject  before  our 
respective  churches.  The  churches  fell  in  with  the 
proposal,  and  accordingly  the  plan  was  consummated, 
by  adopting  a  constitution  which  they  considered  ap- 
propriate, the  principal  import  of  which  was,  that  they 
were  to  meet  together  at  stated  times,  for  mutual  ben- 
efit. We  gave  it  the  name  of  the  Rhode-Island  Union 
Conference,  it  being  made  up  of  the  Cranston,  Paw- 
tucket  and  Providence  churches  only.  This  we  did 
not  mean  to  have  understood  to  be  a  new  denomina- 
lion,  but  only  meant  it  as  a  kind  of  union  meeting. 


LIFE    OF    RAY    POTTFR,  J  ^ 

the  purposes  specified  above.*  I  soon,  however,  dis- 
covered that  Mr.  ***  was  by  no  means  satisfied,  but 
that  his  mind  was  that  we  should  all  go  into  the  Free 
Will  Baptist  connexion.  At  any  rate,  that  he  was 
determined  to  go  himself,  and  if  all  the  rest  of  u- 
would  not  accompany  him,  to  carry  as  many  with 
him  as  he  could.  Indeed  I  have  lately  been  told, 
that  within  a  few  months  he  has  said  that  his  design 
in  forming  the  Conference  was  in  due  time  to  pre- 
vail on  the  whole  to  go  in  anions  the  Free  Will 
Baptists.  But  let  that  be  as  it  may,  he  seemed  un- 
easy, and  1  believe  every  time  we  met  in  ministers' 
meeting,  proposed  something  of  the  like,  which  to 
me  was  extremely  disagreeable  and  trying*  To  be 
shurt,  however,  he  eventually  joined  the  connexion. 
To  me  it  was  a  wound  deeper  than  I  had  often  felt, 
it  being  attended  with  circumstances  peculiarly  cut- 
ting, from  the  consideration  that  he  bad  hitherto 
reprobated  their  conduct  towards  me.  I  bad  always 
loved  him  as  I  never  had  loved  but  few  on  earth  ; 
and  moreover  he  took  the  right  baud  of  fellowship 
in  the  very  house  which  had  been,  a.-  I  considered, 
wickedly  wrested  from  the  lawful  owners  ;  and  took 
the  hand  of  fellowship,  too,  from  the  very  person 
vrith  whom  the  difficulty  commenced.  And  this  im- 
mediately in  the  neighbourhood  where  I  resided, 
accompanied  with  apparent  triumphing  over  me  by 
the  party  who  had  always  bitterly  opposed  me,  and 
particularly  their  leader.  I  tried  however  to  bear  it 
patiently   and   submit   my  case  to   God. 

Mr.  ***   now   stood   in  the   relation  to  me   as  bedd- 
ing me  an    excommunicated  member  ;  for  it  will  be 
readily  remembered  by    tin-   reader,  that  tin-  tame 
connexion    with  which  he  thus  united,  had  reje< 
me  from  their  fellowship,  as  a  disorderly  walker, 

i    have    already    >hr\\n     by     their    letter      (see    p.     |J 

and  that  they  still  held  m  i  V»w  notwitlistand- 

•  I  «.l»^rw*  lately,  that  iho  plan 
both    I  I 

terly,  »nd  find  tin-  practice  attended  with  !>•  1 

#tjle  llj»;r 


190 

ing  Mr.    '  " *   still   professed  to  mr  and 
highly  esteem  me  as  a  Christian,  And  i<>  fellows 
me  as  a  minister  of   the  gospel,    yet  ;.  tl  to 

me  absurd  and  contradictory.  1  had  from  tiim 
time  urgent  invitations  from  my  friends  in  that  | 
of  the   t<»v\n   to  conn.'  and  preach.    I  refilS  each 

with    Mr.  ***,    as    I    considered    it  to  be  the  n 
contradictory    conduct   that    could    he  conc< 
for  him  to  hold  me  as    an     excluded     member    fi 
his  connexion,    and   at   the   same  time   approbate   me 
M     a     preacher     ot%    the     gospel,     and     insist    on    mv 
preaching  in  his  pulpit.     Besides,  1  could  not   n 
nest  entire   freedom   with   him  under  existing  circum- 
stances, without    acting    hypocritically.     I  reasoned 
in   this  way  :   Suppose  I   were   travelling  in  any  part 
of  the  United  States  where    I    was   not   known,   and 
should  undertake  to  preach,  and  should  he  met  with 
the    accusation   that  I  was  an    excluded    person,   and 
should  undertake   to  vindicate  myself  by    telling  my 
accusers  that  I  was  owned  as  a  minister  of  the  gospel 
in    good  standing    in    my  own    neighbourhood  ;    and 
should   be  interrogated   by  my  accusers  in  this  way — 
Who  owns  you?    Answer,  Rev.  Mr.  ***    of  Provi- 
dence— Q.  Is  not  he  a  member  of  the  Free  Will   Bap- 
ttflt   connexion. — A.    Yes.       Well,   say    my    a 
here  is  the  Free  Will  Baptist  paper  giving  an  account 
-of  the  doings  of  the  Elders'  Conference  for  the  Rhode- 
Island  Quarterly  Meeting,  and    stating  explicitly  that 
you  were  at  such  a  time   rejected  by  them  as  a  disor- 
derly walker — have    you    ever    been     n 
again?   A.   No.     Then  yon  hear  the  evident  marks  of 
«n  impostor  and  a  liar,  in  saying  that    Mr.  *  *  *  fellow- 
ships you,  when  he  is  a  member  of  thai  very  co 
who  noir  hold  you  as  Oil  irrommun'n ated  mi 
course  he  must  also  thus  hold  you.       Now  I  Appeal  to 
any  candid  man  under  heaven,  if  the  abore  is  not    fair 
unsophisticated  reasoning,   and   conclusions  from  the 
true  premises.     And    it   grieved    me   exceedingly   that 
Mr.  *  *  •  would  pretend  to  hold   me   in  fellowship  in 
Providence  among   my   friends,    when    in    reality    he 
could  not  do  it  consistently.       In  joining  that  counex- 


LIFE    OF    RAY    POTTER.  19] 

ion,  he    must  join  and    acknowledge   the    act    of  the 
in  expelling  me,  and  there  is  precisely  as  much 
icy  in  his  pretending  fellowship  with  me  after 
ing    the    Free    Will     Baptist    connexion    as   there 
.Id  be  in   an  individual   member  of  a  church    who 
ild  bring  forward  an  excluded  member  to  the  com- 
riion  table.       The   cases  are  precisely  similar  ;  and 
I  knew  it.  and  therefore  could  not  feel  free  to  cover  it 
up  ;  for  it  looked  to  me  just  like  a  thing  of  convenience 
to  own  me  in  Providence  and  reject  me  in  other  places. 
when  I  reflected  that    I  had    always  been  his 
rant  friend,  done    all   which    lay  in  my  power  for 
him  when  first  coming  among   that    people,    and  that 
he  had   always  disapprobated  the  proceedings   of  the 
Will  Baptists  to  me,    and  then  to  unite  heart  and 
hand    with    them    under    the     circumstances    already 
mentioned,    I  confess  that   I   felt   injured,   hut     what 
hurt  me   worse  than   all  the    rest  was,  that,  because  J 
did  not  feel  as  if  it  would  be  at  all  consistent  for  m 
unite    with    Mr.     *  r  *  in  preaching  in  his    pulpit,  but 
iched  some  in  private  houses  and  in  the  hall  where 
brother  T.  **  and  mvM  If  formerly  held  our  meetings, 
before  the  meeting  house  was  built,  I  was  represented 
wickedly  opposing  Mr.  *  *  *  ;  and  indeed  he  stopped 
in    the  >treet  and  sharply  reprimanded  me  for  do- 
ing  bo,  told  me  my  conduct   was  unchristian-like,  and 
irent  bo  far  as  to  say  that  I  had  no  right — no  Christian 
right    to  preach  in    that    part    of  the  town,  excepting 
I     preached    in     the     meeting-house.       This    1   pre- 
Bume  will  not  be  denied.     The  consequence  was  that 
i  powerful  prejudice  was  raised  against  me.   Mr.  *  *  • 
represented  himself,  and  waa  r  (presented  by  others  asbe- 
tlyfree  with  me%  anxious  that  (should  preach  in 
his  pulpit,  wished  to  be  on  good  terms  vritn  me,  &c. 
whereas    I    waa  represented  obstinate,  willful,  deter- 
mined on  opposing  such  r  cle?er  man  ;  and  it  seemed 
to  have,  what  I  fear  waa  the   designed  effect  ;    viz.  to 
prejudice   tie-   rainda  <>f  those   who  had   before   been 
friendly  and  apparently  much  attached  to  me,  against 
me.      In  order   (or  the   reader   to  haft   B    ju*t    ide.'i  <>\ 


109  11 FE     OF     HAY     PnllT.R. 

the  true  state  of  the  case,  lei  turn  imagine  a  poorfl- 
loir  thrown  down  in  the  mad  by  Off  koii  of  oppom 
and  thus  held  down  uotil  by  and  by  some  one  who  had 
all  along  professed  to  be  the  poof  fellow's  friend,  and 
had  reprobated  the  conduct  <>f  ln>  opposers,  finds  it 
convenient  to  turn  to,  join  hands  with  them,  and  in 
addition  to  all  their  freight,  throw  his  own  ponderous 
weight  on  him  too,  and,  forsooth,  begin  to  call  him 
wery  obstinate,  and  willful,  because  he  will  not  stand 
up  !  !  !  Now  this  is  an  exact  illustration  of  the  cage. 
Not  that  1  cats  one  Straw  about  the  doings  of  the  El- 
der's Conference  in  respect  tome,  that  is,  as  to  the  va- 
lidity thereof,  for  they  acted  in  no  r/iurr/t  capacity  at  all; 
besides  I  had  withdrawn  from  the  connexion  before, 
and  forwaided  mv  Utter  to  the  Quarterly  Meeting, 
accordingly.  Yet  this  makes  no  difference  to  them, 
as  it  respects  the  intention  evidently  to  do  me  what 
barm  they  could,  touching  my  standing  as  a  minister, 
and  if  my  lips  have  not  been  closed  rn  silence,  yet, 
there  can,  1  think,  be  no  propriety  in  their  asking  anj 
thanks  at  all  on  the  account  of  it.  So  as  it  respects  a 
willingness,  they  have  thrown  mc  down,  keep  me  dotrn, 
and  Mr.  •**  has  added  bis  weight  to  the  rest,  and  now 
thinks  I  am  very  obstinate,  that  I  won't  stand  up!  !  !  !* 
I  am  willing  if  I  am  not  right  in  my  ideas  on  the 
subject,  to  be  informed  wherein  J  err.  And  now  1  will 
a-k  the  reader,  whether  I  am  justifiable  or  not,  in  sta- 
ting what  I  have.  1  am,  I  trust,  willing  to  forgire  in- 
juries, and  to  meet  all  Christians  on  consistent  bible 
ground  ;  but  I  do  not  intend  to  trifle  with  the  disci- 
pline of  the  church  of  Christ.  Now  the  Free  Will  Bap- 
tist Elders'  Conference,  have  certainly  pretended  to 
exclude  me  jrom  their  fellowship,  and  if  they  have 
11  Thus  saith  the  Lord"  for  their  proceedings,  why, 
they  are   sacredly  bound  to  maintain  the  stand  which 

•  Mr.  •**  nyi  that  he  had  nothing  to  do  with  the  proceedings  of 
the  Free  Will  "Baptists  against  me  at  the  time— No.  But  after  he 
had  Men  their  OOodtlCt  in  trying  to  put  me  down,  and  at  the  tune 
condemned  it.  he  now  tbrowi  his  weight  upon  me.  Doe*  that  make 
it  any  better ' ' 


LITE    OF    RAY    POTTER.  193 

they  have  taken.  And  if  this  be  so,  most  certainly,  if 
I  do  not  repent  and  acknowledge  to  them,  I  shall  final- 
ly be  shut  out  of  the  kingdom  of  heaven  ;  for  what  is 
bound  oq  earth,  agreeably  with  the  word  of  God,  is 
bound  in  heaven  !  l>ut  if  they  have  taken  an  unwar- 
rantable and  an  unscriptural  stand  against  me  ;  if  they 
have  persecuted  me  for  opposing  iniquity ;  and  if  they 
have  done  all  in  their  power  to  hedge  up  my  way  when 
God  has  sent  me  to  preach  the  gospel  ;  then  let  them 
be  assured,  and  all  who  may  join  with  them  in  such  an 
unholy  oppression,  that  great  is  the  truth,  and  that  it 
will  prevail,      i  felt  wounded,  if  I  may  so  speak, 

to  the  very  centre  of  my  soul,  in  con-equence  of  the 
prejudice  which  it  seems  to  me  was  intuition  ally  raised 

nst  me  in  'hbourhood  of  Mr.  ***  as  already 

d.     In  the  commencement,  I  wrote  to  one  of  the 

leading  men  of  the  society,  to  endeavour  to  explain  the 

of  the  case  ;   but   instead   of  obtaining  any 

^faction,]  i  letter  in  answer,  fraught  with 

dated    to  cause  still  more  disagr- 
1    mourned  rod,  and  b<  sought 

him,  it'  j'  i  irill,  to  remove  me  from  a  world 

of  ingratitude,  mis  ntation,  inconstancy,  tribu- 

lation and  wo!  1  was,  perhaps,  wrong  in  tins,  and  did 
not  i  nee   ami  resignation  to  my  lot, 

ii    a   Christian    ought,    in    the    greatest  trials,  and 
under  tb<-  most  distressing  circumstances.     Let  those 
.  I  some  knowledge  of  tin-  affair,  and 
who  may   have  joined  in  the  clamour  of  condemning 
me,  reme  ober,  that  I  am  journeying  to  meet  them  at 

•  I,  where    the   eau>e    will    be    settled    for- 
A     bad         1   DQ    '     be,    1    rejoice    in  the  : 

JUDGMENT  DAI 

—  1   would  In  m  that  I  have  lalelv 

informed  that   Mr.  David  Jencks,    who  was  one    of  the 

refei  different  opinion  from   the  verdict, 

tended  t«>  uivr  us  the  house,   or   at   |< 
divide,  but  wai  out-voted     This   I   am  informed  has 

hi  en  stated  by  another  of  the  referees,  who  stated  it 
when  it  was  mentioned   that    masonrv  wo-  thought  b\ 

Q 


194  Lira  of  :  n 

e  to  have  had  an  ii  in  the  affair,    and  i 

the?  turns  irhl  thai  we  ought  to  have  had  the 

r,  but  that  I  li<  y  tould  i  jive  it  to  us. 

]  wrote  -  itiona  and  sent  to  him,  requesting  of 

him  distinct   answers,   in    relation  to  ject. 

1  have  not  yet  received  a  direct  answer  from  the 
tleman  indue"  form,  but  have  understood  that 
assigned  this  as  n  reason  why  the  referees  could  not 
us  the  bouse,  viz.  because  we  excluded  Dea.  B. 
*  *  *  and  others;  the  referees  considering  we  had  no 
right  to  do  this.  This  corresponds  with  the  plea 
which  was  set  up  hy  our  opponents.  How  reasona- 
ble and  just  this  is,  1  leave  for  the  reader  to  judge.  1 
trust  however,  that  even  these  gentlemen  who  set  on 
the  ease,  it'  tliey  shall  take  the  trouble  to  review  it, 
will  find  that  they  erred  in  judgment  or  rather  w< 
misled,  Elders    Buzzell   and   Chace   themselvet 

s.     Any  other  error  I  do  not  impute  to  them. 

Reflections. 

In  view  of  the  proceedings  of  the  Free  Will  Bap1 
in  respect  to  the  meeting-house,  and  oilier  conduct 
towards  me,  I  am  fully  satisfied  that  although  they  did 
very  wrong,  yet  Gtd  did  perfectly  ?~ight.  I  deserved 
all  this  chastisement,  and  infinitely  more,  for  my  selfish 
sectarian  attachment  to  that  denomination.  This  1 
have  already  mentioned,  and  it  seeined  altogether 
proper,  and  infinite  wisdom  saw  tit  -<»  to  order  it,  that 
this  "  hobby,'''  (I  mean  sectarianism)  on  which  I  had 
rode  with  so  much  self  complai •<  \\d  throw  me 

off  and  bite  me  ! 

I  do  not  lay  much  stress  on  ordinary  dreams,  but  1 
remember  of  dreaming  just  before  this  difficulty  took 
place,  of  riding  full  speed,  when  suddenly  the  horse 
threw  me  ofY  and  tried  to  kill  me!  And  just  before 
the  notable  proceedings  of  the  Elders'  conference, 
whose  letter  I  have  given  verbatim,  1  was  most 
sibly  and  remarkably  affected  in  my  sleep,  by  imagin- 
ing that  I  received  a  blow  that  almost  terminated   my 


LIFE    OF    RAY    POTTER.  j  95 

existence,  and  at  the  same  moment,  accompanying  il 
the  name  of  a   Free  Will  Baptist    preacher,    of  New- 
Hampshire,  who  was  very  active  in  the  affair,  seemed 
to  be  really  sounded  in  my    ears.     It  awoke   me  from 
mv  sleep,  an  I  I  soon  found  it  verified. 

I  will  here  take  tiie  liberty  to  warn  my  reader  to 
beware  of  the  baneful  spirit  of  selfish  sectarianism. — 
It  is  to  be  fe  tred  that  it  has  a  prevalence  in  the  minus 
of  most  |'  a  of  religion,  at  the  present   time,    to 

an  extent  most  injurious   to   the    cause    of  truth    and 
-  in  the    earth.      It    closes    the    minds    of 
thousands  in  error,  and   forever    shackles    them    with 
the  sentiments  of   their  denomination^  whether  rigl 
wronir.     If  they  undertake  to  investigate  the  theol 
cal  opinions  of  others,  they  do  it  with  such  a  jaundiced 
eve  of  prejudice,  as  to   preclude  all  conviction  of  the 
truth  of  sentiments  which  they  have   been  prcdisp 
in  condemn  or  the  futility  of  their  own. 

The  simple  name  of  their  denomination,  seems  fre- 
quently to  be  their  idol  ;  and  one  would  think,  sounds 
inor.  m  their  ears,  than  the  adorable  nanr 

Jesus!  O  what  a  great  pity,  that  the  mystical  bod] 
<Miri-r,   our   common    Lord,  should   thus  he  lorn   and 
wounded.      I   am    not   pleading    for  that  thin « 

i  1  chanty,  which   is  continually  crying  \\\)  an  in- 
discriminate fellowship   of  every  thing x  which  pie 
to  put  on  the  Lraio  of  religion,  and  the  name  of  truth  : 
altho  ir  from  what  it  pro  -  light  is  from 

total   darkness;  by  no  means*      We  ought  t<»  lie  ex- 
tremely careful  what  we  receive  for  truth.    We  should 
■h  for  until,  aa  if  ws  realized  that  our  eternal  all 
depended  on  I  ;  j  et   this  care  l>y   no   m< 

preclude!  Hon  of  our  sentiments,  and 

those  of  others  ;  '>  it  rat  In  r  ediau  If   to  it; 

and  soli  mnly  forbi  h  us  on  peril  of  the  displc 
<i<»(i,  being  warped  to  fai  \>y  prejudice,  as  to  reject  the 

I  of  scripture  and  reason   from  predominating 
our  minds.     Yet  lion  many  are  there,  \\h<>,  when  voti 
lure  to    ih  (bp 


iflfi  Lire  of  ray  r otter. 

lh,   it  contradicts  the  ideas  of  their  denomination. 

Now  this  ia  what  I  would  warn  in\  reader  to  beware 
of;  tor  how  can  we  expect  that  God  will  look  On  Blicll 
conduct  hut  with  displeasure  and  holy   im  n.  — 

Jesus  Christ  says,  that  Ins  sheep  shall  never  pci 
jrel  this  has  no  effect  on  the   minds  of  thousands,  Ion  - 
ards  convincing  them  that  it  is  so  :  why  !  beci 

minationy  our  preachers,  our  great  nnd  :^"<l  n 
say,  that  Mich  an  idea  is  a  branch  of  Cah 
fruitful  twig  of  the  M  horrible  (hmr<  /" 

I  would  advise  you  to  he  cateftll,  reader,  or  you  may 
be  filled  with  your  own  way-.  God  may  chastise  you 
in  the  same  way  that  he  did  me,  and  although  tl 
IS  no  more  thanks  due  to  them,  who  were  \\-t'i\  ;;s  the 
rod,  on  this  score,  than  there  waa  to  the  armies  of  the 
Assyrians,  whom  God  took  and  u<(.(\  to  punish  Israel, 
yet  I  acknowledge  that  it  was  that  which  1  deserved 
from  in)  God  for  worshipping  the  denomination  to 
which  1  helonged.  We  must  stand  as  single  souls  be- 
fore  the  bar  of  the  great  1  AM,  and  happy  will  it  he 
for  us,  if  it  shall  he  found  that  our  God  on  the  earth, 
was  the  Lord  the  creator  of  all  worl< 

CHAPTER  IX. 

Further  examination  and  renunciation  of  tin    Jirniinian 

'-//.  \<. 

1  now  resume  the  subject  in  respect  to  ii.<  b  <<t 

my  mind  and  a  further  examination  and  renunciation 
of  the  Arminian  System.  And  the  question  how  one 
comes  to  Christ,  and  submits  to  God;  while  nnother 
with  precise ly  the  same  privileges  and  qs  good  by  na- 
ture, continues  impenitent,  reject-  Christ,  and 
and  «lies  in  rebellion  against  God,  I  soon  found  could 
not  he  answered  by  Arminiana  nccording  to  their  bj  — 
tem.  It  never  has  been  satisfactorily  answered  by 
them,  nor  never  will  he.      I  have   already  made  w 


LIFE    OF    RAY    POTTER.  i  91 

remarks  on  this  io  the  reflections  on  the  2d  chapter, 
(se?  pages  33,  39.)  The  answer  which  they  pretend 
to  L*ive  amounts  to  no  answer  at  all.  They  say  because 
one  repents,  while  the  other  docs  not,  <5cc.  Tliii 
ju*|  as  much  of  a  rational  answer  to  the  question  as  if 
I  in  answering  the  question,  4*  why  does  ice  melt  when 
placed  before  a  hot  lire?"  should  say  because  it 
mehs!!  and  this  would  he  wonderful  to  he  sure.  Now 
there  is  no  effect  without  a  cause;  and  to  answer  the 
question  above,  as  Arminians  pretend  to,  is  only  ad- 
rerting  to  the  effect  to  show  the  reason  of  the  effect. — 
This  never  will  do.  It  is  no  reason  to  say  that 
Got!  baa  given  all  men  powers  and  faculties,  and  all 
may  improve  them  if  they  will;  this  is  readily  admitted. 
And  it  is  readily  admitted  that  all  are  justly  tj  blame, 
and  condemned  before  God  for  not  improving  all  their 

md  natural  powers  to  God's  glory,  and  that  all 
men  might  be  justly  damned  forever  on  this  account: 
but  this  does  n<>t  touch  the  question.  This  is  what  I 
admit    as  well  as    Arminians.       But  this  does  not  te!! 

ind  how  it  is  that  one  person  repents  and  an- 
other  doea  not$  nor  can  the  question  ever  be  ana* 
"d  but  by  admittiug  that  God  deals  differently.  Men 
may  flounce  and  rave,  and  talk  about  partiality  and 
a  thousand  other  hideous  things, yet  after  all,  this  i 
evident  a  truth  as  :iny  whatever.  And  this  J  was  obli- 
ged   to   admit.       1  was  not  brought  to  admit  I 

It  unjustly  with  any:  nor  that  he    bound  men  to  ^in 

him,   although  thej  were  ever  so  willing  Io 

re  him;  that  ho  chained  them  by  his  decrees  so  that 

they  could   not  come  to  him  if  they   would,  and  then 

Bent    them  to  bell  for    it.        1  say  I  was  not  brought  to 

admit  fit*  things,  nor  ever  expect  to  be,   (un 
tan  has  more  influence  over  me  than  1  trust  God  * 
ever  o,)  but]  was  obliged  to  admit  that  G 

dealt  differently    with   men:   and    tins  1  found    Ammo- 
nia frequently  <-^\   tin  although   perbftpi 
conscious  of  it.     About    tm^  UUiV  '    ),:»1   wnU  great 

laiisifcctioi]  tin*    Writing!   Of   a  numb*  r  of    dmnrs  who 
are  styled  C&lviuifts,   but   who   no   more  believed  nor 
Q2 


198  Lift  of  k\v   1'nrir.R. 

advocated  that  system,  which  the  Jlrminians  had 
ways  represented  t<>  me  aa  the  Calvinistic  syst*  m,  than 
they   did   the  theological   notiona  of  Baron   Sweden- 
bourg.    Undoubtedly   t he  particular    atonement    <'al- 

vinists    have    given    the   Arminian>    SOON 
represent  this  system  in  the  light  they  hove,  thai   \- 
they  hare  contended  that  the  atonement  was  not  gen- 
eral,   that   invitations   should    not    be    given  to   aJI   t<> 
come    to    Christ,   that    men    were  not    only  morally 
but     naturally   depraved;     that    they    are    like    Stocks 
and  stones  in  one  sense,  &c.    I>ut   men  of  talent- and 
reading  among  the  Arminians  know  that  at  the    pres- 
ent day  but  very  few  comparatively  speaking  who 
called  CalvinistS  hold  to  the  foregoing  sentiments,  and 
they  are  just  as  unfair  to  impute  the  sentiment-  of  the 
particular  atonement   Calvinists  to    the    general  <■' 
ment   Calvinists  as  either  of  those  would  be    in    impu- 
ting to  Arminians    the   sentiments    of    Universalists. 
Now,    although    I  had  "gone  through"  with  the  Ai- 
minian  system  and  found  that  there  was  not  "  strength'* 
enough  in  it  to  save  my  soul;  yet,  I  would  by  no  means 
consent   to  what  I    had    always  understo  id   to  be  the 
Calvinistic  system.     I  saw  clearly  that  the  atonement 
was  general  in   its  nature,  that    is,   amply   sufficient 
for   the    whole  world ;  or  rather    it  was   a  way  o]  I  ned. 
through  which  all  might  come  to  God,  '  //they  would.1 
I  was  well  assured  that  invitations  weir   given   in  the 
scriptures  to   all  indiscriminately ',  and  that  minist<  r- 
were    commanded  thus  to  invite    ail.      1   was   sen* 
that  I  was  a  fret  moral  agent t  and  thai  then 
decree  of  God,  nor  citrine  ffhich  deprived  mc 

of  this  liberty.  And  I  could  not  consent  to  a  system 
which  taught  that  God  bound  men  to  Bin  against  their 
wills,  or  rather  made  them  sin,  although  at  the  same 
time,  if  he  had  l<t  them  clone,  they  would  he  very  like- 
ly to  serve  him !  and  which  compared  the  Almighty  to 
a  man  chaining  up  a  servent  to  a  tree,  and  then  tell- 
ing him  if  he  would  come  to  him  he  would  reward  him, 
and  if  he  would  not,  he  would  chastke  him;  and  fur- 
thermore, which  represented  the  Almighty  as  carrying 


lite  or  RAV  potter.  199 

some  souls  to  heaven  just  like  a  man  carrying  a  child 
altogether  against  his  will,  &c.  I  say,  L  could  not 
embrace  such  notions  as  these,  and  yet  I  had  always 
been  told  that  this  was  a  part  of  the  Calvinistic  system; 
and  that  this  system,  the  Arminian  and  the  Universal- 
ists,  were  all  that  there  were  strictly  speaking. 

Now  I  have  no  doubt  hut  that  there  are  tens  of 
thousands  that  hold  on  upon  the  Arminian  system, 
who  at  the  same  time  see  some  of  its  difficulties  ; 
yet  not  knowing,  or  rather  never  having  clearly  seen 
the  bible  system  of  divine  truth,  and  thinking  that 
if  they  leave  Arminianism,  they  must  either  embrace 
Uiiiversalism,  or  fall  into  the  claws  and  paws  of  this 
"  horrible  monster"  which  they  call  Calvinism,  they 
choose  to  stay  where  they  are.  I  have  often  heard 
it  urged  as  an  objection  to  the  doctrine  of  the 
saints'  perseverance,  that  it  ia  a  branch  of  Calvin- 
:    and    I    believe     that    this  is   the   most   common 

ection  to  it.  and  frightens  many  to  such  a  degree, 
that  they  dare  not  take  a  side  glance  at  it,  lor  \\^\- 
they  shall  be  forced  to  go  to  heaven,  whether  they 
are  willing  or  not.  But  as  for  me,  as  I  have  ai- 
obliged  to  admit  the  truth  of 
that   doctrine,   and    I    :  that  the  very   "     -oner 

stone91  on  which  rested  the   whole  Armiman  fabrick, 

entirely  destitute  of  solidity  ;  for  notwithstanding 
the  atonement  was  general,  the  invitation  general  and 
to  all,  yet  if  if  was  th</i  left  with  the  creature,  Buchwas 
the  willing  obstinacy  and  voluntary  depravity  of  man, 

that    they     would    ALL     WITH     ONE    GON8ENT    m\m 

■  -i  ,  and  urge  their  passage  down  to  hell.  0^*Tbis 

i-  the  truth,  reader,  and  vou  cannot  <len\    i*. 

The  writers  to  which  l  alluded  just  now,  \\<  re  Pres- 
ident  Edwards,    Bellamy,   Fuller,    .vv.,:t,   vVc  and  I 
ild  but   be  astonished  when  l  saw  how  that  system 

of  Divine  truth  which  tliti/  advocated,  had  been  hid- 
den from  a  great  part  of  the  Christian  world.  I  did 
not  ice. -i\c  what  thev  stated,  without  seeing  for  myself 

that  it  was  true.       I  had  traded  Sufficiently  in  that  w:iy 

already,  and  to  my  sorrow  too  :   but   the  fact    was,  the 


LIP1     OF    RAY     rOTTF.R. 


general  scope  of  their  writing!  was  in  vindication  and 
illustration  *>t'  what  bad  already  been  infused  into  mv 
mind,  tad  I  believe,  too,  by  the  unerring  Spirit  0/ 
truth.  Nevertheless,  their  writings  irere  of  great  and 
inestimable  service  to  me,  in  strengthening  my  mind 
in  what  I  now  consider  the  great  and  glorious  truths 
of  the  gospel.  Not  that  I  would  unqualifiedly  set  my 
I]  winch  they  have  h  ritten  ;  hut  1  believe  God 
lias  made  them  eminently  useful  in  clearing  away 
much  of  the  rubbish  of  error  and  heresy  which  has 
long  troubled  the  church.  Edwards  on  the  Will  1 
clearly  saw  swept  the  Arminian  arguments  by  the 
board,  and  demolished  every  fortress  which  1  had  ev<  r 
i    erected    by    their    ablest   writers.      The   circum- 

rtce  of  my  coming  into  possession  uf  Bellano 
works  I  could  but  consider  providential  and  a  great 
mercy.  I  never  had  heard  but  a  \ery  little  about 
them,  but  happening  one  day  to  call  at  a  book  auc- 
tion in  Providence,  there  was  a  set  of  then)  exhibited 
for  sale,  and  no  one  seemed  disposed  to  I  e  of 

them,  as  they  were  religious  books.  I  concluded  to 
bid  them  oft*  at  a  venture.  I  can  really  say  that  I  con- 
sider them  some  of  the  most  valuable  uninspired  wri- 
tings which  I  have  ever  met  with,  and  have  received 
much  comfort,  edification  and  instruction  in  perus- 
ing them.  On  the  law  of  God  lie  i<  to  me  the  m<  si 
fruitful,  clear  and  profoundly  conclusive  in  his  ar- 
guments, of  any  writer  which  I  have  ever  peruf 
J ii  observing  the  title  |  age  of  his  ■•  True  Religion 
delineated,"  but  a  Bhort   ti  .   and   after  I  had 

been  in  possession  of  the  books  several  year-.  1  was 
forcibly  struck  that  the  privilege  of  a  perusal  of  them 
seemed  to  be  an  evident  answer  to  prayer.  It  will 
be  remembered  that  1  observed  that  year-  a<n>  1 
was  greatly  distressed  with  the  fear  of  being  led  away 
with    error   and   delusion,    and    as  I  have    already   ob- 

red,  of  sitting  down  into  a  dull  formal  State  ou  the 
one  hand,  or  in  endeavoring  to  avoid  that  extreme  run 
into  another,  viz.  religious  enthusiasm  or  wild  Janati- 
pism.     This  led  me  to  pray  most  earnestly  and  con- 


LIFE    OF    RAY  TOTTCft.  20( 

ttautly  to  be  led  in  the  right  way,  that  I  might  go  to  a 
city  of  habitation.  (See  pane  — •)  As  1  observed 
when  noticing  the  title  page  of  this  work,  and  finding 
it  to  read  thus: — i;  True  Religion  delineated;  or  ex- 
perimental religion  as  distinguished  from  formality  on 
the  one  hand,  and  enthusiasm  on  the  other,  set  in  a 
scriptural  and  rational  light.  In  which  some  of  the  prin- 
cipal errors,  both  of  the  Arminians  and  Antinomiansy 
arc  confuted,"  &C«  I  could  hut  notice  that  it  professed 
to  guard  the  reader  against  those  very  extremes  which 
had  so  much  alarmed  me,  and  from  which  I  had  s<>  long 
and  fervently  prayed  f<»  be  preserved.  I  did  not  not  ire 
tins  until  [  hau  owZ?ed  the  book  a  long  time,  nor  until  I 
was  fully  established  in  lhat  system  of  doctrines  which 
I  now  consider  to  he  the  truMi  ;  for  notwithstanding  it. 
was  the  title  page  of  the  1st  volume,  yet  the  first  title 
j  •  in  that  volume,  was  the  titi*  page*  M>  *»  his  waf}™' 
whieh  consisted  of  three  volumes.  &D  that  i." 
[  have  mentioned  was  passed  <>ver  by  me  at  first  Wal3* 
out  any  particular  notice.  I  mention  this,  because  some 
migfa  that  I  received  his  writings  im- 

plicitly, bei  ouseathe  title  j><k><  professed,  that  the  b 
would  guide  i  in  that  ••  right  way"  which  I  bad 

beeu  j  to  walk  in,  without  comparing  it-  <•<»  tents 

with  the  scriptures  and  the  dictates  of  common  sense  and 
reason*  The  I  ruth  w  •■:*.'  rod  by  his  word  and  spirit,  drove 
me  out  of  Arminiaaism,  as  I  have  already  Bhewn  :  hut 
at  the  same  time.'  I  acknowledge  that  the  writers  which 
i  have?  mentioned,  were  made  instrumental  of  helping 
me  much  iii  obtaining  correct  virwa  of  the  glorious 
truths  of  tin-  Lr<'>p»d.  I  read,  with  much  satisfaction 
the  account  given  by  Dr,  Scott  of  liii  exercises,  en- 
titled u  Truth  Advocated,'1  and  would  heartily  recom- 
mend it  to  others,  lull-  r*s  •  ( I  >el  thy  of  all 
i  wiih   hii  *  to  Mr.  Bun- 

ion;  ihe  particular  atonement  Culvinist  on  the  one 
hand,  and  Philatnthropis  (aha-  I).  Taylor)  the  Armin- 
ian,  on  the  other,  were  peculiarly  interesting  and  in- 
structive. I  could  wish  that  this  work,  which  <<m>ti- 
tutei  the  first  volume  oi  tin-  edition  <•!'  his  works  lately 


T^OO  LIFE     OP     RAY     fori 

published   in  thii  country,  was  i  ad« 

particularly  by  Arminians  and  "  particular  atonement 
Calvinists."  It  is  a  masterly  work,  and  I  think  i  i 
the  truth.  Arminians,  if  they  wefe  t<»  read  it.  w«  uld 
see  that  it  advocates  n  system  essentially  different  from 
what  they  have  generally  conceived  the  Calvinistic 
system  to  be,  and  yet  Mr.  Fuller  calls  himself  a  Cal- 
vinist. 

Bat  to  retnm:  after  I  found  that  it  was  impos 
to  answer  tin-  question  alluded  to  in  the  foregoing, 
agreeably  with  Arminian  principles,  I  was  obliged  to 
admit,  as  I  have  before  observed,  that  God  dealt 
ferently  with  men,  and  own  that  it  was  owing  to  his 
sovereign  efficacious  grace  in  changing  the  hearts  of 
some,  in  consequence  of  which  they  come  to  Christ  ; 
while  others  were  left  to  themselves,  to  follow  the 
imaginations  of  their  own  hearts  (not  forced  contrary 
to   their   own   hearts)   down  to  ruin.      To   admit   this, 

-  like  *'•  halter  breaking  a  young  colt."*  1  kicked  and 
flounced,  but  yet  truth  would  bring  me  up  ;  for  it  was 
a  plain  matter  of  fact  that  it  was  so.  ttj**It  was  the 
truth  and  I  could  not  deny  it.  It  was  not  long  neither 
before  1  found  that  the  Arminians,  in  brow-beat 
this  subject,  and  striving  to  argue  it  away,  admitted 
the  rery  thing  which  they  were  writing  down  and 
preaching  down  as  most  horrible  partiality.  &C 

For  instance,  in  order  to  argue  away  any  differ- 
ence of  dealing  in  respect  to  individuals,  which  i- 
srenerally  inferred  from  Paul's  Epistle  to  the  Romans, 
they  contend  tl«st  all  the  difference  which  i-  meant  I  y 
the    Epistle    consists  in  kk  national  pri  and    lias 

no  reference  to  individuals.  I  was  almost  angry  with 
myself,  to  think  that  I  was  E?uch  a  downright  novice, 
<>r  so  blinded  by  hatred  to  the  truth,  and  a  determina- 
tion to  maintain  Anninianism  at  ail  events,  that  I  did 
not  before  this  time  see  that  this  did  not  oiler  thi  cast 
one  whit.  For  who  that  can  see  one  inch  from  kis  r 
the  proverb  is,)  cannot  sec  that  national  privili 
are  also  individual  privileges.  And  the  question  im- 
mediately arose  tbus:  are  there   any  moj  in  u 


LIFE    01     KAV    PuTTER'.  203 

nation    in  caiMequence    of    iheir    having    the   gospel 
i  jlied,   the    bibie  to    read,  and    all    the    means   of 
grace,  than  there  would  be  if  they  were  destitute  of  all 
privileges!       Why,    the    Arminians    would    be 
ready    to   say   yes,    or  ei=e  the   bible,  preaching,  and 
means  of  grace  could  not   be  considered  national  bles- 
So  that  I  saw  they  admitted   the    same    diij'tr- 
ence  of  dealing,  which  1  was  obliged  to  admit,  although 
were  constantly    reprobating  the  idea  as  the  doc- 
trine  of  the  de\i!.     Now,  notwithstanding  I  saw  plain- 
ly,    that,   although    a    nation     might     have     all     the 
lieges    which  1  have  mentioned,  yet  if  God  did  not 
attend    these     means    by     his     gra?e,     they       would 
still  all   no  down  to  hell,   yet,  that  he  did  in   litis  re 
ct  deal  differently  with   nations,  I  saw   was  a  plan 
matter  of  fact. 

lie    dealt    differently    with    those    who    heard    the 
preaching  of  Peter,  and  were  pricked  in  the  heart    or 
the  day  of  pentecost,  from  what  lie  did,  with  the  same. 
-  before.     He   dealt  differently  with    G 

lat  he  did    bt- 

An  I  he  i  /  with  Gentile  nations  now 

have  the  bibli .  >5pef,  tbc 

out-pouring  of   the  Spirit  i;  -  effusions    and    all 

the-  means  of  -race:  while  other  B  bible — 

•r   heard  lied,  nor   ever   enjoyed 

the  means  of   s  Arminians    will  say.  well,  they 

not   accountable    for    privileges  which  they  do  not 

enjoy,  [and  of  course  they  will  not  sink  so  low   in  hell 

those  among  us   who  enjoy  these   great   privilej 
and  abuse  them.     I  grant  it.     But  you  will  admit  that 
without   holiness  no  man  shall    see   the  Lord,  and  you 
will  admit  a<  cording  to  the  doctrine  iA'  Paul,  that  they 
art-  without  »r    sin;  and    you    will  furthi  rmure 

admit   that  mor<  ten i  of  thousands   more  an 

lived  in  a  nation  in  consequence  of  having  the  B 
than  there  would  be  if  they  had  it  not;  or  else  it    Unf- 
air no  more  likelj  to  I  e  saved  with   tin-  bible,  preach- 

injr,  d&C.  than  without  them,  whv    Mild  thrm  the  bible. 

why  preach  the  gospel  I  reature? 


204  LIFE    OF    B  it     l'«)i  i  LK. 

■Vow  here  i>  the    <ame  dillVrence  of  denlin;:  again>t 

w  hi  eh  you  bo  much  rail;  it  cornea  down   to  individuals 

ut  last     A  late   writer  in  the  Christian  Ai  vocateand 

Journal   &    Zion's    Herald,   the   Methodist    paper  in 

i    \y  Fork,    and    the  leading  Armitiian    \  aj  er   in  the 

I  oited  States,  and  perhaps  in  the  world,  (for  1  believe 
it    has   BOme  twenty  or  thirty  thousand    subscribe 

st  fully  and  unequivocally  admits  this 
draling.  1  will   here  transcribe  a  paragraph  from  his 
writings,  with  some  thoughts   on  the  same,   which  1 
penned  down  at  the  nine,  and  I  beg  the  r<  lose 

attention.  This  writer  had  been  advocating  the  hy- 
pothesis that  a  irae  of  the  heathen  would  I  <■  saved  or 
might  be  saved  without  gospel  privileges,  oi  rather 
without  the  written    word,  | 

&c.     In   stating   the   objections  Ived 

might  he  alleged  againsl  his  notions 
states  the  following  one,  and  attempts  an  answer  to  it. 
4*  it  is  objected  (he  says)  againsl  the  j  ossibility  of  a 
<4  heathen  salvation,  that  if  it  is  possible  for  a  heathen 
u  to  be  saved  who  is  destitute  of  the  instructions  of  the 
44  scriptures  and  ignorant  of  Chiist,  then  their  is  no 
44  need  for  Christians  to  make  any  effort  to  scud  the 
44  scriptures  or  missionaries  among  them.'1  ••That  it  is 
u  possible  (he  says)  I  think  has  been  made  clearlj  to  ap- 
44  pear,  hut  it  does  not  therefore  follow  that  there  is  no 
u  occasion  for  missionary  efforts,  or  tliaH 
44  need  not  send   the  Bcripturcs  among  them,  for  the 

>od  reasont  that  if  the  scriptures  and  miss 
44  be   Bent   among  them,  MAN1   MORE  will  b(  saved 
44  thaniDovidbe  otherwise"     "  Now  in  order  I 

II  to  make  this  clear  to  every  one's  understanding,  ^ii]»- 
"  pose  a  great  multitude  of  "our  fellow  beings  were 
*4  wandering  in  a  deep  and  extensive  foresl :  the  night 

lad  Bpread  her  sable  mantle  around  them,  and  the 
11  forest  abounded  with  ferocious  beasts  of  prej  .  They 
44  have  nothing  to  direct  their  steps  toward  their 
11  home  but  the  rays  of  the  half  formed  moon,  which 
11  now  and  then  appears  fioni  behind  an  intervening 
44  cloud,  or  here  and  there  in  the  high  vault  o\  heaven 


LITE    OF    RAY  POTTER.  2Qg 

u  it  may  be  a  twinkling  star  shoots  its  glimmering 
fi  light  athwart  their  dismal  gloom.  By  these  feeble 
11  means  which  their  merciful  Creator  has  graciously 
11  hung  out  to  them,  and  by  which  he  has  been  pleased 
11  in  some  measure  to  enlighten  them,  we  may  suppose 
"  it  possible,  at  least,  for  them  to  find  their  home,  and 
44  no  douht  here  and  there  ONE  who  should  be  very 
"  careful  to  improve  the  light,  would  find  his  way 
u  through  gloomy  forests  and  howling  beasts  of  prey 
"  to  his  much  desired  home  ;  but  it  would  by  no  means 
il  follow  that  the  sun  would  be  of  no  use,  or  that  the 
11  services  of  a  guide  who  was  well  acquainted  with 
"  the  way,  would  be  labour  altogether  lost.  No — 
11  surely  no  !  Increase  their  light  and  you  of  course  i,i- 
11  crease  the  probability  of  their  deliverance  ;  send  them 
<(  sl guide  to  point  their  wandering  steps  in  the  right 
"  way  and  to  persuade  them  to  walk  there,  and  it  is 
11  probahle  that  many  (mark)  who  would  otherwise  per- 
il with  hunger  or  be  devoured  by  wild  beasts  of 
il  prey,  would  safely  reach  their  much  desired  and 
■'•  happy  home.*'  4'It  is  thus  (he  says)  I  view  the 
11  condition  of  the  ancient  and  modern  heathen  world. 
il  Light   has   indeed  come  upon  them.     They  inhabit 

I  the  desolate  places  of  the  earth,  where  moral  dark- 
"  ne*fl  reigns  ;  but  through  the  interposition  of  Divine 
u  mercy,  or  for  the  Bake  of  him  who  is  a  Mediator  be- 
"  tween  God  and  man,  a  ray  of  heavenly  light  darts 

II  forth  amid  the  dismal  gloom.  It  is  true  the  direct 
11  beams  of  the  sun  of  righteousness  which  Christians 
11  enjoy,  do  Dot   shine    upon    their   path;   yet   thev 

c<  enlightened  by  rays  that  originate  from  the  sun,  and 
"  I  douht  not  but  among  the  many  who  shall  come 
11  from  the  east  and  from  the  west,  from  the  north 
"and  from  the  south,  and  sil  down  with  Ahraham, 
11  Isaac  and  Jacob  in  the  kingdom  of  heaven,  it  will  he 
«*  found  that  many  from  heathen  lands  will  he  gather- 
"  ed  in  and  be  M?ed."  (See  Vol.  ;s.  Not  10,  of  Chris- 
tian  Advocate  ami  Journal  and  '/ion's  Herald.) 

This  is  copied  u eertttfjsm  §t  Mteiwiim,"  and  I  will 

now  as  observed,  transcribe  s*M  of  the  remarks  which 
R 


I  made  in  a  eomn  tok   at  the  time  I  i 

•  -     Tbia  i  •    \  rraini   n  language  :  aad 
undoubtedly  at  and 

undertake  to 

eate  error,  arc  obi  ///.•,  in  order 

mi  tbe  lca.-t   shadow  of  plausibility — bo  with 
r  before  as.     In  this  short  p  h   he  baf 

d  (unwittingly,  undoubtedly)  the  fundamental 
principles  of  my  Calvinism,  and  I  am  called  a  pr< 
strong  our  too.  And  this  circumstance  is  not  con- 
fined to  thi-<  writer  neither  :  I  have  ol  rved  Ar- 
minian  writers  wh  i  ntlj  writing  and  declaim- 
nst  the  horrid  doctrine  of  Calyinism,    afford- 

F  their  remark - 
ipport;  U  the  Calvinism  winch  I  feel  con- 

cerned   to    vindicate,  and  I  agree  generally  (■ 
perhaps  not  in  every  particular)  with  Edwards,  Bel- 
lamy, Fuller,  Scott,  and  that  class  of  writ* 

In    t he  first  place,   1  would  observe   that  this  writer 
-  tliis  Arminian  writer)   teaches  what  he  undoubt- 
edly would  term,  when  advanced  by  Calvinists,  M  the 

;•( igtsty  of  (tad  in   elec 
>/  with   men  in   respect  to  their  eternal  sti 
Or  to  speak  more  intelligibly,  if  possible,  he  advoc 
the    doctrine  that    God   does    more    for  some   than  for 
irs,  in  effecting    the  salvation  of  their  souls. 
Observe  in  a:i  n  '-that  if  the  hea- 

then may  be  saved  without  the   Bible,  then  there  is  no 
.  it  nor  missionaries  to  them.*'  vVe. 
he  argues  that  the  objection  is    groundless  u for  this 
that  if  the  scriptures  and  mic  -  be 

I  among  them,  many  more  trill  be  saved  them  other- 
>  "  Now  there  are  some  nations  who  have  the  scrtp- 
I  and  edl  I  race,  and  according  to    tin- 

writer,  more  are  saved  out  of  such  nations,  III  const-' 
ijiienre  of  having  these  gospel  privileges,  than  are 
saved  out  of  the  heathen  nations  who  arc  deprived  of 
them.  And  that  when  these  heathen  nations  shall 
have  the  scriptures,  the  preaching  of  the  word,  and 
the  means  of  grace  among  them,  more,  yea  many  more 


LIFE    OF    RAY    POTTER. 

I  be  saved  ill  consequence  o£  these  hi  !.au 

have  been  saved  out  of  the  same  nations  when  deprived 
of  those  means. 

Now  for  the  sake  of  illustration,  I    wish  to  us; 

a  moment   the    place  of  an    Arminian,   miffing  his 

objections  and  declaiming  against  the  very  same  idea, 

(that  is,   that  God  deals  differently  with  men,)  when 

advanced    by  Calvinists.     And    to    proceed.   I   should 

t«lk  thus: — ;i  Here  is  partiality — awful,  blasphemous 

len  the  bible  expressly  declares  that  God 

is  me  <>ns.     Is  it  possible  that  God  is 

ever  such  a  respecter  of  persons   as  to  save  one  man 

and  leave  another  to  perish,   who   had   just  as  good  a 

M  upon  the   divine  mercy?    Yet  this  writer  asserts 

in  plain  terms  that  he  d< 

There    are    many    individuals    saved,   who  have  the 
scrijtfures  and  the  preaching  ofthe  gospel  among  them, 
when  many   individuals  are   lost   among  the  heathen, 
lack  of  these  in  1  these  same  ^.»ul>, 

which    ai  ou!d    have   been   eternally 

lit  with  tii>  die]  with  the 

others   who   were    saved.      Horrible    blasphemy!!    A 
thousand  tin.-  than  (Jniversalisra.     How  can 

losrable   man  .-it  under  such  prea 
lieve  that  God  is  impartial.     I  b 

tion:   but  this  w:v  (High 

to  n  man  turn   pale,  riz.  that   God  freely 

ation  to  b  i  this  i>  the  eo 

while  lie  leaves  othi  ■■  to  perish  in  their 

What  a  stain  upon  the  moral  cbai 

■  enough  to  f  nl 

II  it  not    in  i  lath,  :>-   *I  i .  \\  . — 

In!'  lack    of    w  hat 

I  »<>  .  i   them 

.  bich  if  the)  h 

I 
bat  if  the  scrij    u  stands*  nt  among 

thciu.  ,  —and 

been  otherwi* 


208  Lira  of  hay  l'orrnn. 

jcars,  frith   BOOM  nations  eioci   the  birth  of  Christ  j 

while  some  have   and   do  Mill    enjoy   ihe   goipel.      <> 
this  Arminiun  Free   Will  writer — how   ho   advocal 
wicked  partiality.     Are  not    God9!    ways    eqoall — 1 

would   ask  this   writer  if    a    heathen   can    help   being 

horn  in  a  heathen  land — or  if  it  was  owing  t<>  gj 
already  received  and  improv(d,  that  he,  (this  Arniin- 
ian)  was  born  in  a  Christian  land,  where,  according 
to  his  own  doctrine,  many  more  will  he  saved,  than 
out  of  heathen  lands.  O  why  do  Arminians  teach 
the  horrible  doctrine  of  reprobation  ?  While  some 
"  men  enjoy  the  light  of  the  "  meridian  sun"  with  a 
'•  good  M  guide"  to  direct  them  to  a  happy  home, 
11  others  are  reprobated  from  these  privileges,  and 
'•  have  afforded  them  only  the  M  rays  of  the  hoi [; 
"farmed  moon,   ichich  now  and  thai  I   be- 

11  kind  an  intervening  cloud,  or  here  and  there  in  tin 
u  high  vault  of  heaven,  it  mat/  be  a  glimmering  Unfit 
46  athwart  their  dismal  gloom"  And  by  reprobating 
them  from  this  glorious  light  of  the  sun  (the  scrip- 
tures) and  offices  of  the  guide,  many  are  reprobated 
from  heaven  ;  for  many  if  they  had  enjoyed  these 
means  would  have  been  saved  that  OTHERWISE  arc 
lost.  So  it  comes  to  the  same  thing,  as  Mr.  Wesley 
says. 

O  this  horrible  Arminiaa  doctrine  of  reprobation  ! 
nobody  can  concei\e  how   many    (Jnivenialistfl  it 
made,    nor  what  a  .-tain  it  fixes  upon  the  moral    char- 
acter of  Ciod,  who  sent    his    Son  to  die  for  all    (A  L  L 
don't  spell  part)    and    not    to  condemn  the  world,   hut 
that  the  world  through  him  might  he  Bared.      i>«  ii< 
this  Arminiaa  Free  Wilier  teacbei  personal  or  partic- 
ular election,    and  I  never  could  so    much    as    hear  to 
hear  it  mentioned,    much   more  advocated,  as  be  advo- 
cates it.      'There  are,  according  to  his  own  statement, 
INDIVIDUALS  chosen  to  eternal    life,   in  prefer. 
to  others  ;  and  this  writer  cannot  deny  it.      Mark  now 
his  doctrine  is  ;  that  many  more  will  be  saved  for  hav- 
ing the    scriptures  and  missionaries  sent   to  them. — . 
But    the   tune    long  has  been,  even  for   thousands    oi 


LIFE    OF    RAY    POTTER,  209 

ire,  that  a  great  portion  of  the  world  have  not  had 
the  scriptures  ;   nay,  have  not  even  heard  of  them. 
some  few  favoured  nations  have  had    them,    and  Gud 

«t  certainly  chose  that  these  should  have  the  scrip- 
tures, and  that  those  should  not  have  them,  and  in 
consequence  of  his  choosing  that  these  should  have  the 
scriptures,  many,  yea  millions  perhaps  have  been  sav- 
ed, while  millions  among  the  heathens  in  every  age 
have  been  eternal  1  who  would  have  been  sand, 

according  to  this  Arminian  writer  (this  Methodist 
or  Free  Will  writer)  if  they  had  been  dealt  with  as 
the  others  were.  Now  here  is  particular  election 
with  a  witness  to  it,  and  the  whole  army  of  Armin- 
;au  theologians  in  the  four  quarters  of  the  globe 
cannot  get  clear  of  the  conclusion.     I  it  ifl 

-  but  choosing  some  to  eternal  life,  in  preference 
to  others,    and   without     any    regard   to  the 

''//re,  too,  as  a  ground  for  this  choice?  For  can 
i  man  help  being  born  in  a  Christian  land?  And  is 
it  on  account  of  I   works    that    we    arc 

born   in   a  Christian  land  ?   (J  no:    here   i  rri- 

ble   doctrine   that   is   so    intolerable   that  or  a 

///    can    hardly    have    patience   to   hear  it 
ne  doctrine  that  (!i  i 
to  despair.      J  believe   in   a   free   salvation — /   bei 
that  God'i  v  equal — J  believe  that  God  fa 

no    p  in   the    death    of    the     sinner — : 

that    whosoever    will  come,  may  come.     Bn 
these  Axnsinians,  Methodists,   Free   Witters,  fee 

mal     particular     election,    and    m> 
tion;"    {•>v  a-    \)i.  Adam  Clarke*  Mr. 
Weak j,  Mr.  Fletcher*  and  mnnj    othei    principal 

miman    I  j    <\n\    other  MMI  <»! 

in*  ,    past^     preset  t    and    future 

with    the    eternal,  omniseienJ  God,  one  sternal 
NOW.     Of  course    what  son   was  paei 

jn  his  new  long  before  !.•  man — ami  what 

iie    dm  |     mur.    it     nail     be    be    ah1  ><!    to    dn 

from  eternity.    For  if  <»'»<!  does  a  thing*  tin- re  can  b 
inconsistency  nor  unrigliteousness  in  hi*  previously  oV- 


210  MIT     OF     RAY     POTTSR* 

tcrmining  to  do  it,  and  especially  in  tbecaee  before  u>. 
wliere  Arminians  must  own  that  Um  determination  of 

God  does  not  depend  on  the  determination  of  the  crea- 
ture, as  they  very  often  make  it,  but  this  work  or  deter- 
mination of  God  relates  exclusively  to  bringing  men 
into  existence  in  one  part  of  the  world  and  another. 
Now  surely  God  determined  the  work  before  the  crea- 
ture was  born,  and  executed  it  in  bringing  some  into 
existence  in  Christian  countries  and  some  in  heathen 
lauds.  Now  here  os  Mr.  Wesley  says,  is  the  "  Iwrribl* 
decree"  with  all  of  its  concomitant  horrors  of  horrors. 
O,  will  not  these  heathens  who  are  lost,  who  would 
have  been  saved  if  they  had  enjoyed  the  privilege  with 
those  who  arc  saved,  begin  to  reproach  their  Maker 
as  the  author  of  all  their  calamities  ?  will  they  not  call 
him  a  partial  being,  and  most  blasphemously  say  that 
such  a  being  is  an  "  inexorable  tyrant, v  as  the  Armi- 
nian  writers  genejally  represent  the  character  of  a 
being  who  could  do  as  the  Calvinists  say  God  does, 
viz.  deal  diferently  with  men,  although  he  deals  un- 
justly by  none? — precisely  what  they  say  themselves, 
what  I  have  shewn  that  this  writer  says,  and  what 
all  others  of  note  among  them,  whose  writings  I  have 
ever  perused  say — although  not  directly  in  the  use  of 
the  same  words,  yet  it  amounts  to  the  same  thing,  and 
fl^they  cannot  deny  it.  Now  in  the  foregoing  re- 
marks I  have  assumed  the  place  of  an  Arminian  and 
have  expressed  something  of  the  same  language  which 
they  use,  (although  not  to  the  same  extent  which  they 
go,  for  it  almost  makes  my  blood  run  cold  even  to  re- 
peat what  I  have  for  the  sake  of  illustration)  when  the 
same  ideas  are  advanced  by  us.  This  must  appear 
plain  to  any  and  all  who  will  take  the  trouble  to  read 
this  short  extract  which  I  have  made  from  the  Christ- 
ian Advocate;  nor  is  this  a  solitary  instance  neither, 
as  I  have  before  observed  all  these  writers  abound  in 
the  same  absurdities  of  advancing  and  supporting  an 
idea  which  they  pretend  to  hate  ;  and  all  their  labour  to 
show  that  the  sovereignty  of  God  argued  and  defend- 
ed bjthe  apostle  Paul  in  many  of  Ins  Epistles,  in  be- 


LIFE    OF    RAY    POTTER.  c-2 1  I 

stowing  favours  on  some,  which  he  withholds  from 
others,  has  reference  only  to  nations,  if  we  admit  it, 
it  alters  not  the  thing  in  the  least,  as  1  have  already 
shown  by  considering  this  extract  from  the  Christian 
Advocate.  It  may  serve  to  keep  the  subject  out  of 
sight  from  some  who  look  and  examine  no  further 
than  just  what  their  teachers  and  writers  tell  them  ; 
hut  men  of  ordinary  capacity  who  mean  to  think  for 
themselves  will  readily  see  that  national  privileges  affect 
the  individuals  who  compose  that  nation,  or  rather 
that  a  nation  is  made  up  of  individuals.  Arminians 
then,  when  they  cavil  as  they  do,  when  we  say  God 
deals  differently  with  men,  condemn  themselves, 
and  they  cannot  deny  it.  This  I  saw,  and  could  not 
but  abhor  myself  for  speaking  on  the  subject  as  I  for- 
merly had  done,  and  still  can  but  be  astonished  at 
others  who  appear  to  be  men  of  talents,  declaiming 
from  the  pulpit  and  the  press  against  that  which  they 
are  obliged  to  allow.  But  some  may  say,  although  the 
Arminians  may  be  obliged  to  allow  that  God  deals  dif- 
ferently with  men,  does  more  for  some  than  he  does 
for  others,  in  consenuence  of  which,  soiue  are  not 
saved  which  would  bare  been  if  they  had  been  dealt 
with  as  others  were,  yet  they  hold  that  all  might  be 
saved,  if  they  would,  and  if  any  are  not  it  is  their  own 
fault.  And  who  does  not  admit  this?  The  general 
atonement  Calvinists  admit  it,  and  it  can  be  nothing 
short  of  wilful  misrepresentation  for  those  who  are  ac- 
quainted with  their  writings  or  sentiments  to  assert 
to  the  contrary;  and  those  who  do  not  know  any  thing 
about  their  sentiments  most  certainly  ought  not  to  af- 
firm what  they  do  not  know.  But  to  tins  point  pre- 
sently. 

And  to  return — I  not  only  saw  that  the  question, 
44  why  does  one  sinner  repent  and  believe  the  gospel 
and  is* saved,  while  another  freely  and  voluntarily  r< .fu- 
ses offered  mercy  and  urges  hlfl  way  down  to  ruin,  could 

not  be  answered  agreeably  with  Axminian  sentiments, 

but  must  be  resolved  into  the  sovereign  grace  ofGod  in 
dealing  differently  with  men  ;  and  that  this  difference  of 


319 


LIFE    or    HAY    rOTTHR. 


dealing  was  maintained,  (although  more  covertly,  oh- 
BCtirelji  and  in  a  way  of  circumlocution,)  by  Arminiane 
themselves,  but  I  found  that  the  bible  was  lull  of  proof 

on  the  subject.       And  if  our  blessed  Lord    ever    t; 
any  thing   clearly,  he  most    clearly,   unequivocally,  and 
without  the  least  reserve  taught  it  in  the  parable  of  the 

supper.  "  Then  said  he  unto  them  a  certain  man  made 
u  great  supper  and  bade  many.  And  sent  his  servant 
at  supper  time  to  say  to  them  that  were  bidden.  Come, 
for  all  things  are  now  ready.  And  they  all  with  one 
consent  began  to  make  excuse.  The  first  said  unto 
him,  I  have  bought  a  piece  of  ground  and  I  must  n< 

and  see  it:  I  pray  thee  have  me   excused.     And  an- 
other said,  I  have    bought    five  yoke  of  oxen,  and  I  go 
to  prove  them;  I  pray  thee  have  me  excused.     And  an- 
other said  I  have   married  a  wife,    and    therefore  I  can- 
not come.      So  that  servant  came  and  showed  his  Lord 
these  things.     Then  the  master  of  the  house  being  an- 
gry, said  to  his  servants.   Go  out  quickly  into  the  sti 
and  lanes  of  the  city  and   bring  in   hither  the  poor,  and 
the  maimed,  and  the  halt,  and  the  blind.     And  the 
vant  said,  Lord,  it  is  done  as  thou  hast  commanded  and 
yet  there  is  room.    And  the  Lord  said  unto  the  servant, 
Go  out  into  the  highways  and  hedges  and  compel  them 
to  come  in,  that  my  house  may  be  filled.     For  I  sav  un- 
to you  none  of  those  men  who  were  bidden  shall  I 
of  my  supper. — Luke  xiv,  16,34.     Now  the  qui 
did  our   Saviour  mean  any  thing  by  this  parable  or  not. 
Every  one  will  be  i  iy  that  he  meant   something 

for  it  would  be  blasphemous  to  say  that  our  bless 
Lord  wasengaged  in  idle  talkand  vain  jangling.  What 
does  the  supper  mean  I  All  *Mtl\t  it  represents 
pel.  The  next  question  is,  does  our  blessed  Lord  teach 
by  this  parable,  that  he  deals  differently  with  those  unto 
whom  the  news  of  the  preparation  of  this  feast  or  gos- 
pel supper  comes,  or  not. 

Now  I  think  it  falls  but  little  short  of  li  horrible  blas- 
phemy" (as  the  Arminiane  say,)  to  say  that  he  does  not. 
The  first  class  were  informed  that  the  supper  was  rea- 
dy— and    they  were  invited  to   come  ;    but  they  were 


Lll-E    OP    RAYT    POTTER.  '2i'j 

United  perfectly  in  making  excuses  that  they  could  not 
come  ;  and  the  reason  why  they  could  not  come  wis  not 
because  of  any  lack  in  the  provision  which  was  made, 
nor  in  the  offer  of  him  who  made  the  feast,  nor  nothing 
out  of  themselves.  They  loved  other  things  so  well  they 
could  not  come;  and  this  could  not,  was  nothing  mora 
nor  less  than  a  "'  would  not."     Observe   what  the  one 

-  who  had  married  a  wife — ''-therefore  I  cannot  come/' 
Why,  sir,  cannot  you  come?  because  you  have  no  legs  to 
walk,  or  no  natural  powers  to  obey  ?  No  such  thing — 
but  because  I  had  rather  stay  at  home  with  my  wife  ; 
that  is  my  choice.  I  hate  the  man  who  made  the  sup- 
per, and  the  supper  too ;  but  I  love  sensual  pleasures; 
therefore  I  cannot  come.  Was  this  man  to  be  blamed 
or  not  I  and  was  the  man  who  invited  him  justifiable  in 
letting  him  alone  and  not  "  bringing"  him  to  the  feasf, 
or  not  ?  Now  this  is  the  question  (and  I  shall  consider 
it  more  largely  presently.)  Tiiis  is  a  complete  repre- 
sentation of  ail  sinners  to  whom  the  gospel  comes. — 
They  all  with  ONE  CONSENT  (observe  they  "  will 
it,"  or  choose,  or  consent)  make  excuse.  But  observe, 
the  master  commands  him  to  bring  in  some,  and  to  com- 
pel (which  amounts  precisely  to  the  same  thing)  some, 
that  his  house  may  be  filled.  And  if  here  is  not  a  tRffer* 
of  dealings  1  confess  that  I  am  utterly  unable  to  tell 
what  a  difference  of  dealing  is.  There  never  was  any 
thing  plaiuer,  written  or  spoken  under  heaven,  in  the 
bible,  nor  any  other  book.  I  ask  you,  reader,  if  there  is 
no  difference  in  asking  or  inviting  a  person  to  come  into 
your  house, who  is  totally  opposed  to  coining  in,  and 
bringing  him  in,  or  compelling  him  to  come  in?  Let 
candor   answer — throw   away    your   prejudices    and   an- 

r    the   question  ;   and  if  you  do,  You  must  admit  that 

there  is  a  Lrreat  difference.  And  I  ask  you  if  this  is  not 
ihe   very fact  which  is  taught  in  this  parable  1     Ami 

now  firiSt   tin*   Re    and   trample    his  solemn 

words  under  your  feet,  or  give  up  /krminianisrtl  For 
nothing,  as  I  have  before  it  ited,  \  <  t 

notwithstanding  this,  A  rmmians  Strife  10  argtN  ll  aw 
They  say  this   compelling    dOtt   OOt    mean    fbfOlftg   the 


5l  i  in  E   of  );\y  mrrr.n. 

creature  contrary  to  his  ?/•///,  like  lying  a  man's  leg* 
and  hands  and  then  dragging  bio  into  the  hou 
the  streets  !  Who  says  jt  due- 1  I  saj  n  i  such  i. 
1  believe  that  when  the  sinner  conies  to  Christ,  ho  ton 
as  willingly  as  ever  lie  Binned  against  him.  J>ut  how 
this  alter  the  case'?  Not  one  whit.  Jt  is  nothing 
but  an  evasion,  and  keeping  the  truth  out  of  sight. 
The  question  was,  and  still  is,  and  always  wili 
there  not  a  difference  of  dealing!  and  did  the  bringing 
them  in,  and  compelling  them  in,  let  it  consist  in  what 
it  would.  ANSWER  THE  PURPOSE  IN  GET- 
TING THEM  INTO  THE  HOUSE ;  AND  WOULD 
NOT  THE  OTHERS  WHO  MADE  AN  EXCUSE 
AM)  WERE  LEFT,  BEEN  IX  THE,  HOUSE  II 
THEY  HAD  BEEN  BROUGHT  IN  OR  COM- 
PELLED IN  ?  Now  here  is  a  place  that  the  Armin- 
ians  find  in  their  road  that  they  never  can  get  over, 
round,  through,  nor  under  I  do  not  hesitate  to  say 
that  it  completely  stops  them — hedges  them  up — and 
spoils  their  system.  And  it  is  notunfrcquently  the  case 
with  them,  that  instead  of  trying  to  answer  the  ai 
questions,  or  deny  this  difference  of  dealing,  that  they 
will  begin  to  declaim  and  rail  against  this  truth,  and 
vindicate  the  cause  of  those  who  were  first  bidden,  and 
who  all  with  one  consent  made  an  excuse  and  were  left 
to  themselves,  and  turn  to  and  declare  that  they  are  not 
to  blame  ! !  !  O  horrible  of  horribles  !  horrible  of  hor- 
ribles !  Not  to  blame?  And  why  ?  Look  at  them; 
look  at  the  feast  prepared  before  them  ;  hear  the  invita- 
tion given  to  them,  and  sec  what  the  reason  was  that 
they  did  not  come,  and  then  justify  them  if  you  dare  ! 
Pray  tell  us,  had  they  not  legs  to  come  f  And  might 
they  not  come  if  they  would?  But  here  is  partiality 
you  say;  no  more  than  every  Arminian  is  obliged  to  ad- 
mit, as  1  have  already  shewn  in  the  case  of  the  writer 
from  the  Christian  Advocate  &,  Journal.  There  is  a 
difference  of  dealing,  and  they  are  obliged  to  admit  the 
same.  Not  but  that  ail  who  were  bidden  might  have 
come  if  they  would?  Isut  they  could  not  because  they 
icnihl  not.     And  I  hope  in  future  to  find  better  business 


LIFE    OF    RAY    FOTTLR.  2 1  ~> 

%  than  justifying  them   for   not  coming;  or  condemning 
God  for  dealing  differently  with  others. 

But  to  proceed,  I  now  obtained  a  different  view  from 
what  I  had  hitherto  entertained  of  the  moral  depravity 
of  the  unregenerate,  or  of  the  reason  of  their  not  serving 
God  and  coming  to  Christ.  The  Arminian  idea  of  the 
depravity  of  man  since  the  fall,  as  I  understand  it,  was 
"  that  man  could  not  do  any  thing  acceptable  to  God  if 
he  would — that  it  would  be  as  inconsistent  for  God  to 
command  or  exhort  them  to  come  to  Christ  without  ^/o- 
them  grace  to  assist  them  to  come,  as  it  would  be  to 
chain  a  man  up  to  a  tree,  and  then  command  him  to 
come  when  he  was  utterly  unable,  although  ever  so 
willing.  They  accordingly  represent  that  God  has  giv- 
en to  all  men  indiscriminately,  a  measure  of  grace,  in 
order  to  enable  them  to  come  to  Christ.  I  found  also 
that  the  particular  atonement  Calvinists,  or  many  of 
them  at  least,  entertained  the  same  views  of  depravity 
with  Arminians,  although  they  differed  widely  from  them 
in  respect  to  all  mankind's  having  some  savii 
That  these  are  the  Arminian  ideas  in  to  the  de- 

pravity of  man,  I  will  here  shew,  by  presenting  a  few 
extracts  out  of  the  many  which  might  be  made -from 
some  of  their  most  respectable  writ 

Thu^  Or.  Clark — "  The  plain  state  of  the  case  (he 
says)  ifl  this;  the  soul  is  so  completely  fallen  that  it  HAS 
NO  POWER  to  do  good  until  it  receive  that  power 
from  on  high.  But  it  has  power  to  see  good  :  to  distin- 
i  between  that  and  evil  ;  to  acknowledge  the  ex- 
uce  of  this  good  and  evil  (self-contradiction)  from 
a  conviction  of  that  excellence,  but  farther  it  cannot  J 

And  again,  the   Methodist  discipline  says,    *  \\ 
lieve  that  the  moment  Adam  fell  he  had  no  frei 
tcill  left,  but   that  God  when    of    hi-  own  :  he 

gave  the  promise  of  a  Saviour  to  him  and  bis  posterity, 

graciously  restored    to   mankind  a  liberty  and    power  to 

accept  of  offered  salvation." 

The  Rev.  Laurence  Kmq,  rai — u  The  sufficien- 
cy of  divine  grace,  as  afforded  to  all,  must  render  un- 
belief and  impenitent*}   inexcusable;   as    not    proceed 


!21G  LIFE    OF    HAY    TOTTER. 

ing  from  want  of  power  but  from  ftvc  and  stubborn 
choice.  Without  this  divine  help,  the  revelation  of 
the  gospel,  though  never  bo  clear,  would  signify  noth- 
ing; all  precept*  and  directions  relative  to  cm  upright 
conduct,  and  even  the  most  vehement  persuasions  to  obe- 
dience, COULD  HATE  NO  FORCE  IN  THEM. 
For  what  would  it  signify  to  direct  the  dead,  or  t«» 
speak  to  the  deaf."  And  very  much  more  be  Btyi  to 
the  same  amount.  But  I  need  transcribe  no  more,  to 
shew  that  these  writers,  (and  all  others  of  the  some  sen- 
timent, which  1  have  ever  consulted)  agree  with  them 
on  this  subject.  I  say,  I  need  transcribe  no  more  to 
shew  that  according  to  Armenians,  M  The  DEPRAV- 
ITY OF  MAN  EXCUSES  HIM  from  serving  God 
or  coining  to  Christ.  For  they  declare  that  if  God 
does  not  in  the  first  place  give  grace  to  sinners,  "  all 
precepts  and  directions  relative  to  an  upright  conduct, 
and  even  ihe  most  vehemenl  persuasions  1o  obedience, 
could  have  no  force  in  them,"  Now  this  notion  of  de- 
pravity 1  saw  to  be  as  far  from  truth,  as  heaven  from 
hell,  or  light  from  total  darkness. 

In  the  first  place,  let  it  be  remembered  that  the  mor- 
al depravity  of  man  robs  him  of  no  natural  power — he 
has  all  the  power  to  serve  God  which  the  saints  pos- 
sess, EXCEPTING  A  DISPOSITION  OR  INCLI- 
NATION— or,  to  reduce  it  to  as  plain  a  statement  as 
possible,  their  depravity  consists  in  "  hating  God," 
whereas  holiness  consists  in  loving  God.  As  the 
scriptures  say  "  The  carnal  mind  is  enmity  to  God," 
and  again,  ''love  is  the  fulfilling  of  the  law." 

Now  these  are  very  plain  questions)  "  Is  a  man  to 
blame  for  hating  God,  or  is  he  not?'*  And  may  God 
with  propriety  command  and  exhort  a  man  who  does 
hate  him  with  all  his  heart,  to  love  him  with  all  his 
heart,  or  not?  This  will  settle  the  controversy.  If 
men  and  devils  are  not  to  blame  and  do  not  deserve  to 
be  damned  for  hating  God  previous  to  grace  or  gra- 
cious helps  being  given  them,  then  I  affirm  that  there 
is  no  sin  nor  sinners  on  earth  nor  in  hell.  But  if  they 
are  to  blame  for  not  loving  but  hating  God  and  justly 


LIFE    OF    RAY    POTTER.  2  J  7 

exposeJ  to  eternal  death  on  that  account,  anticcdtnt 
to  the  offer  of  Christ  or  of  grace  given  them,  then  does 
the  Arm i ilia n  notion  of  depravity  and  all  their  decla- 
mation against  our  ideas  (stating  that  we  represent 
(n  )  1  ad  requiring  the  creature  to  do  that  which  lie  has 
never  given  him  ability  to  perform)  fall  under  the 
weight  of  their  own  absurdities. 

I  have  already  shewn  (see  pages  103,  109,)  the  utter 
inconsistency  and   profound  folly   of  maintaining  such 
an  hypothesis,  that  men's  depravity  excused  them  from 
keeping  t he  law  of  God  ;  hut  J  will  continue  these  re- 
marks a  little  further,  as  I  consider  this    an  important 
point  to  understand,  in  order  to  our  obtaining  correct 
rg  of  the  doctrines  of  the  gospel.      I  ask    the  a 
ii  of  tli&t  system,  if  men's    depravity  excuse  them 
from  being  required  to  serve  God,  or  in   other   words, 
tep  the  law.  what  need    is  there  of  grace    to  save 
surely,  they  cannot  be  to  blame;  and   will   God 
ever  il  who    has    not    been  to  bit; 

forbid.      Well  then,   it    is   clear   by  this  rule,  that 
-    Christ    need   never  to  have  come  into  the  world, 

as  1  bai  '//  or  wiekedm  \ 

in    i  would  have  saved  them  !   And  the  more  depi 

conclusion  is 

t!i  -  :  yet,  that  it  is  a  f(  ir  <  mctusion  from  their  premi- 

cannot  deny.      For    when   we  tell  them    that 

re  first  bidden  to  the  least,   were   so  den* 

////  wicked,  and  totally  opposed  and  settled  in  their 

hat!  amity  to  God.  that   they  would   not  come  to 

the  feast,  and  that   th<  i  and   refusal   is    but    an 

tte  of   all   mankind    before    regenera- 
tion; io  that  all  mankind  with  mu    'consent   frill 

only    and    infallibly  refuse    to  come    t<>   Christ,  if 
(-  interpose  and  change   their   hearts,  and 

•  tin  m  to  be  m  illii  •  pt  of  Christ  u   off 

in  the   Lr,,-p«'l  I  I  laj  when  ire  tell  them  this,   thej 
out,  Weil,  thej   are   not   to  Uame  thea  .'     Whj 
imt  God  change  their  hearts  I  <t  some  other  langu 
alike  awful  and,  1  vraa  about  to  say,   blasphemous.     1 
c  annot  boj  mm  '>  I  u  of  it,  for  it  justifies,  in  fact,  all  the 
■in  in  the   u  although  I  charitably  hope  that 


S19 


F    RAY    POTTER. 


many  who  thus  express  themselves,  do  not  see  the  coo- 
sequences  of  their  system.      What  i>  a  man  to  blame 
for,  if  he  is  not  to  blame  lor  n  bad  heart :  or  which  is 
the  same  thing,  a  bad  disposition,  as    we    sometii 
term  it,   or  which  is  the  same  thing,  hating  God  and 

y    thing  which   is  good,  lovely,  or  holy  I 
Suppose,  reader,  for  instance,  thi  ill  to  mind 

of  the  most  amiable,  holy,  virtuous  and  benevolent 
persons  within  the  circle  of  your  acquaintance,  and  at 
the  same  time  another  person,  envying,  persecuting, 
and  cruelly  injuring  him  all  the  days  of  his  life,  and 
that  too,  without  the  least  provocation,  and  sup] 
again  you  should  call  t lie  wicked  wretch  to  an  account 
for  his  conduct,  and  ask  him  why  he  thus  treated  that 
innocent  good  man.    and    In1  Bhould  answer  you  thus  ! 

!  have  got  such  a  bad  disposition,  or  heart,  that  1 
feel  altogether    disposed  to    hat<  body   that    is 

•  !.  and  I  cannot  help  hating  and  persecuting  him 
with  ail  the  powers  1  possess  ?  Do  you  think  his  an- 
swer would  be  a  justifiable  reason  for  his  conduct  1 — 
No;  you  say  out  of  his  own  mouth  I  would  condemn 
him — his  inability  to  love  the  good  man,  constitutes 
his  blame;  and  for  which  he  ought  to  be  condemned 
Precisely  so  with  depraved  sinners,  their  inability  t<» 
re  God  constitutes  their  blame,  it  being  a  moral  and 
not  a  natural  inability;  for  mark  it,  the  sum  total  of 
their  inability  is  their  voluntary  hatred,  or  opposition 
to  God,  and  to  say  that  thifi  them,    is     tO    ex- 

cuse all  the  sin  and  wickedness  in  the  universe.  It  »  \- 
cuses  the  devil  ;  for  he  might  plead  the  same  inability. 
It  would  excuse  the  Jews  lor  bating,  persecuting  and 
crucifying    the   Lord    of  lifl  It  would  ex- 

cuse the  Wretch,  who,  to  gratify  his  lust  for  riches,  op- 
presses the  poor  widow,  and  robs  the  orphan  of  bread. 
It  would  excuse  the  man,  reader,  who  has  injured  you; 
and  you  are  guilty  of  Si If-enntradietiun,  to  blame  him, 
even  if  he  has  followed  you  with  the  most  cruel  treat- 
ment, without  the  least  provocation,  for  years,  and  at 
the  same  time  to  say  that  fallen  sinners  are  not  to 
blame,  and  do  not  deserve  (anticedent  to  grace  given 
them)  to  be  damned  for  not  loving   and  serving   God. 


LIFE    OF    RAY    POTTER.  V!10 

Or  do  you  think  the  ever  blessed  God  is  less  deserving 
of  a  person's  love  than  yourself?  How  soon  are  you 
Stirred  op  and  provoked  when  men  injure  you — when 
they  slander  you — when  they  wrong  you  out  of  your 
just  due.  How  plain  you  see  their  blame;  and  lor 
them  to  come  to  you  and  tell  you  that  they  have  a  bad 
heart,  and  consequently  lore  to  injure  you,  will  only 
confirm  you  in  the  opinion  that  they  deserve  the  penalty 
of  the  laic.  Yet  depraved  sinners  freely  and  volun- 
tarily hate  God — break  his  law,  disregard  all  his  pre- 
cepts ;  take  his  name  in  vain  ;  never  thank  him  \'m- 
mercies  ;  never  call  on  him  to  forgive  their  sins  :  im- 
prove the  blessings  which  he  confers  upon  them  in 
dishonoring  bis  name.  :  kill  his  prophets  ;  stone  his  ser- 
vants, and  draw  the  heart's  blood  of  his  01m  Son — and  in 
a  case  they  are  not  to  blame  except  God  give  them 
grace  !  !  !  O  horrible  conclusion.  Who  will  stand 
up  for  God — who  will  vindicate  his  causet  even  to  the 
condemnation  of  theniselvesi  and  a  guilty  world  besi 

Observe  what  the  Arminians  say — "Without  this 
Divine  help  (that  is,  grace  given  them)  the  revelation 
of  the  gospel  though  never  so  clear,  would  signify 
nothing.     Jill  precepts  and  directions  relative  to  an  ujj- 

ri'^lif  conduct^  and  <  r<  n  tin    . 

COULD  HAVE  NO  FORCE  IN  THEM." 

As  1  before  said,  if  this  be  true,  there  is  no  sin  in  the 
universe.  If,  because  men  are  totally  and  entirely  op- 
1  God,  there  can  be  n<>  force  in  a  f>rccep!  com- 
pelling him  to  love  III.M,  there  1-  no  law  to  guilty 
sinful  sinners  and  devils — and  the  scriptures  affirm, 
where  there  1-  n  1  law  there  1-  11  1  transgression.  And 
in  is  the  transgression  <>i"  the  law;  and  con- 
sequent!? n  1-  plain,  according  to  the  Arminian  no- 
tion of  depravity  {or  thai  then  it  NO  FORCE  in 
precepts  to  fallen  hum  to  h    /.<>/>/,  upright^  \<    without 

lien  and  deprai ed 
men  are  nol  linnen  at  all,  and  most  certainlj 
need  a  Sai  i  >ui  -i  is<  [uenoas  of  the 

em,  an  I  let  them  rlenj  it  if  tin  if  tarn* 
\)i .  I  i  he  plam  state  of  the  case  1-  this ; 

the  lOUl   1-    -  »  Completely   fallen  that    it  ha-  //,< 

to7 until  it  receives  power  from  on  high." 


320  u  it.  of  ft  i\ 

Now  the  truth  is,  these  definition 
the  fallen  state  of  man,   by  Arminians,  forerer  carry 
to  the  mind  this  idea,  that  man    .  queuce  of  the 

fallen  state  which  he  is  in,  has  lost  Rome  natural  pow- 
er or  faculty  of  the  soul  which  the  law  of  God  -till  de- 
mandfl  that  he  Biiould  improve;  Of  at  least,  that  his 
natural  faculties  have  become  weakened  o  .ted, 

and  of  course  incapacitated  to  perform  their  full  amount 
of  labour,  and  yet  the  original  law  requires  the  full 
amount,  and  of  course  the  reasonableness  of  assistance 
being  given  in  order  justly  to  require  the  work.  Now 
it*  these  premises  were  true,  most  certainly  the  con- 
clusions would  he  correct.  For,  to  he  sure,  it  would 
be  unreasonable  for  God  to  require  a  man  to  use  two 
arms  when  he  never  gave  him  but  one,  or  to  use 
-when  he  never  gave  him  any  ;  or  to  • 
which  lie  never  gave  him  ;  or  reason,  or  conscience,  or 
memory.  But  the  fact  is,  there  is  not  a  word  of  truth, 
common  sense,  reason  nor  scripture  in  the  prem 

The  moral  lawr  of  God  never  required   the   i  I 
of  any  of  these    faculties    which   the  creature  did  not 
possess  ;  nor  does  the  fallen  sinful  state  of  man,  or  his 
inability  to  serve  God,  or,  as  Dr.  Clark  say-.  •  his  hav- 
ing no  power  to  do  good,"  consist  at  all  in  the  losi  of 
any  of  these  powers,  or  in  their  being  weakened  or 
bilitated.     A  man  may  ^civc  God  just  as  acceptably 
who   has  weak    natural   power-,   as    the    one   who  has 
strong  ones.     This  is  evident   to  the  common  sen- 
mankind.      Why  this    talk  about  the    man's  having  nc 
power  to.  do  good,  and  that  it   would  be  unreasonable 
for    God,    in    Ins   fallen   state,    to    require    him    to   do 
good  without  first  giving  him    grace.      All  the  purpose 
such  talk  serves  is,  just   to   keep  the   trm    >tatt  of  the 
case  out  of  sight.     All  the  power  that  man.  in  his  fallen 
state,  lacks    to    do  good — to  keep  the  law  of  God — to 
come   to    Christ,   is  precisely  tins,  reader — and  what, 
you  say  1     This  is  important, let  us  bare  it.     Well,  it 
is  just  what  I  have  told  you    before,  but  it  is  of  great 
importance,   and  I    wish    you  to  remember  it.      1 
then,  that  all  the  power  that  man,  in   his    fallen   state, 
lacks  to  serve  God,  keep  his  law,  come  to  Christ,  &c. 


LIFE    OF    RAY  POTTER.  221 

is  the  icant  of  love  to  God  ;  or  in  other  words,  all  the 
reason  why  he  cannot  do  these  things,  is  because  lie 
hates  God.  And  as  I  have  already  shewn,  if  he  he 
not  to  blame  for  hating  God,  or  not  loving  him,  t'len 
he  is  not  a  sinner  and  so  needs  not  grace  or  a  Saviour. 
And  why  not  let  these  "justified  people  alone  ?"  their 
fallen  state  will  be  the  means  of  their  salvation  !  !  ! 

Now  I  trust  that  the  absurdities,  inconsistencies,  self- 
contradictions,  contradictions  to  the  bible,  of  this  no- 
tion   of  depravity   are    clearly  seen   by  the   reader,  if 
he  is  not  so  PREJUDICED  against  the  truth  that  he 
CANNOT  see:  and  if  he  is,  his  INABILITY  to  see, 
tr  from  excusing  him,  constitutes  his  blame  !  ! 
Thus  I  wbb  brought  to  correct  views  of  the  depravity 
of  man — that  his  inability  to  serve  God   was    a    m 
and  not  a  natural  inability.      And  furthermore,  [  was 
convinced  that  it  is  utterly  impossible  for  a  person  ever 
to    understand   the    doctrines    of    the    gospel    ckarl/i 
without   making  thi<  distinction   between  moral 
natural  ability — between  the  servant  who  has 
or  t  ilthougfa  willing,  and  the  one  who  is 

'■iijl  he  will  not   woik.      And  although  it    Hould  bn 
a-  Utl  ■! -I  Me  to    prevail  on    the  latter  to  1 

as  tfa  .  yet    while    the  former  would  be  err 

U   the  latter  would  bejmstfy  bt'imrahlf  and  exposed  to 
punishment     (t^Thia   is  the  truth,    and  you  cai, 
deny  it. 

lerrantj    robust,  healthv, 

an-1  able  to  d  rk,  an  I  you  order  him 

*o  u  >rk  in  the  morningi  and  in  the  evening  find  he  haa 

don<  on   why — M  I  am 

he,)  I  cannot   work."     Whal  ironld 

\  •  n  oald  call  him  a  I 

and  tell  him  if  he  irould  not  arork  h< 

and  thai  il  ironld  be  qmilejmsi  foi  him  to  itarve  to 

f  t!n-  i-  plain  tO  tit-  M  of  all. 

Ami  tin-  i-  l he  tru  \  ihtnera.      And  they 

justly   condemned— but    still    God  offers  them  i 

>rts  them,   invites,  all  the  d.iv  longstrefc 
irra  to  them,  but  they   \LL  WITH    ONP  CON- 
ST MARE   AN    EXCUSE       N  •:■■■  in  ihcj  thro* 
3 


--2  LlF&    OF    A.\Y    rOTTER. 

their  guilt  upon  Adam.  God  docs  not  condemn  them 
for  Adam's  sin,  although  it  is  admitted  there  ii 
certain  connexion  between  Adau'l  first  Bin,  and  ihe 
moral  depravity  of  In>  posterity.  Bui  it  ia  not  ad- 
mitted that  there  is  sur/t  a  connexion  as  this — "  that 
any  man  in  the  judgment  will  be  tmdemned  to  lull 
Adam's  personal  sin."  Sinners  since  t  lie  fall,  arc  con- 
demned for  their  own  sins.  Their  hearts,  bo  far  as 
blameworthiness  is  concerned,  consists  in  affections 
or  a  disposition,  or  perhaps  to  speak  as  correctly,  in 
volition    or    voluntary  I,       The    heart  of  the 

sinner  does  not  consist  in  u  a  great  Imp"  of  something, 
as  many  seem  to  suppose,  handed  down  to  him  from 
from  his  progenitors,  and  placed  inside  of  him, 
and  remaining  there  without  bis  consent*— a  w/or- 
viant  lump  of  wickednes.*" — No;  but  his  heart  is 
his  affections,  or  his  exercises;  and  of  course,  bis  b<  art 
is  his  own;  and  if  lie  would  only  love  God,  instead  of 
hating  him,  he  would  have  a  good  Ik  art  instead  of  a  bad 
onr.  This  is  truth,  plain  truth  and  simple  truth — any 
one  that  can  see  that  two  and  two  make  four,  it  seems 
to  me  cannot  but  see  it;  consequently  all  the  talk  of 
sinners,  in  order  to  justify  themselves,  by  trying  to 
throw  the  guilt  upon  Adam,  or  by  asking  the  question 
who  gave  me  this  heart,  Sec.  is  only  adding  dreadful 
iniquity  to   sin.       Their   had  heart  .11   hating 

God,  and  if  they  do  not  wish  or  choi>.<<  to  hate  him, 
why  don't  they  love  him.  Is  he  not  worthy  of  their 
love  1  Their  excuses  are  precisely  like!  |  <  ra  »i  -  l»<  - 
ing  in  a  room,  murmuring,  complaining,  and  findi 
fault  with  their  situation,  railing  against 
the  author  of  their  troubles,  and  being  in  such  a  <!i>a- 
greable    situation,    while    at    the  me  the  door 

stands  wide  open — liberty  for  them  to  walk  out  "  if 
they  will"  into  a  most  superb  pal  earnest  invi- 

tations, witli  an  offer  of  great  reward  if  they  will  come 
out;  and  nothing  in  the  room  where  they  are — nor  in 
the  palace  to  which  they  are  invited,  nor  any  where 
else  in  heaven,  nor  earth,  nor  under  the  earth,  to 
prevent  them  from  coming  out,  only  thr  Inn  and  at- 
tachment to  the  room   where  they  are,  and  about  which 


LIFE    OF    RAY    POTTER.  223 

ihcy    are   complaining  and  where    they  freely  choose  to 
stay!!     Now  how  does  this  look?   Yet   this  is  a    true 
delineation  of  the  case.      And    will    God's  people 
up;  yea,  God's  ministers  and  justify  this  murmur. 
God  forbid.       Notwithstanding  this  subject  in  res] 
to  moral  depravity  is    so  plain,  so    simple  and  easy  to 
be  understood,  yet    I  found    there    were    but    few  that 
seemed  willing  to  understand  it.       Men  will  turn    and 
shift  almost  any  way  before  they  will  see  and  admit  it. 
And   I  expect  one   reason   is,    because    it    brings   the 
blame   where   it   should   rest,  viz.  on   the  sinner,    and 
completely  clears   the    throne  of  God.       And    this   to 
the  uusanetilied  aiFections  is  most  intolerably  disagree- 
able.     But  whether  we   will   hear   or    forbear,    this 
the  true  state  of  the  case.      Men  are  so  tota!: 
ed  to  God  and  their  hearts  so  fully  set   in  them    to  do 
t'vil.  that  they  wiil  not  serve  God  nor  come  to  Ch. 
>  as  true  that  he  does  leave    some   t;> 
their  oicn  way — to  follow  the  imaginations  of  tbeii 
hearts — to  walk  in    their    turn    ways,    and    to  be  filled 
with  tie  .nd  justly  to  perish   \i\  their  own 

mils — and  let  them  condemn  God  in  this  who  dare.    It 
self-evident  fad  as  it  is  that  he  interposes  tie:  arm 

v  and    power,   and  for  ll 

reward  to  bis  Son,  and  for  the 
of  the  mm  en  nany  with  an  i  \er- 

tUation. 
And  reader  if;  in  Arminian,  before  you  turn 

away  from  this  with  disgust  and  condemn   such  con* 
duct  d  partiality  and   injustice — remeniix 

doing  so  you  are  throwing  dirt  in  your  01 
demping  this  difference  of  dealing  when  at  I 
time  you  admit  it  to  be  a  fact,  as  I  have  ajreadj  sh< 
in  the  writer  in  the  <  'hristian   !  and 

Journal,  and  u  luc'i  \<r\   n: 

an<l  :iit    by    all  Aiiiiiiuan  Wl 

which  I   have  s?ei  consulted, 

.  amount   to  the  same  thing — dealing  dif* 

entlj ,  by  i  tnd  leai  ing  pthars  I 

for  their  rfrt  adful  wicludiu  ij  and 

O^r* This  is  the  truth  and  1  challenge  yos]  to  deny  it. 


2*21  LITE    OF    RAY    POTTER. 

And  furthermore,  I  not  only  saw  tliat  if  any  Mrs 
saved,  it  would  not  do  to  refer  it,  or  the  cause  of  it  to 
the  creature,  and  that  on  this  principle  not  one  would 
ever  be  saved  or  accept  of  salvation,  hut  that  it  must 
he  resolved  into  the  sovereign  efficacious  grace  of  God 
in  changing  their  hearts,  and  thai  causing  them  to  he 
frilling  to  come  to  Christ ;  but  I  also  saw  that  this  vei  y 
idea  was  taught  by  the  principal  Arminian  writeis 
themselves,  whom  I  consulted,  although  in  plain  ex- 
plicit contradiction  to  what  at  other  times  they  advan- 
ced. For  instance,  in  Dr.  Clark's  Commentary  on 
Revelations,  9SU  chap.  14th  verse  :  "  Blessed  are  tin  \ 
who  do  his  commandments,  that  they  may  have  a  right 
to  the  tree  of  life,  and  may  enter  in  through  the  ga 
into  the  city."  The  Dr.  observes,  on  that  part  of  the 
verse,  "that  they  may  have  a  right  to  the  tree  of  lifi 
that  the  original  is  much  more  expn  isive,  giving  the 
original  Greek  words,  and  then  his  own  translation, 
11  that  they  may  have  authority  over  the  tree  of  life."  An 
authority  (says  the  Dr, )  founded  on  right}  this  rigid 
founded  on  obedience  to  the  commandments  of  Cod  : 
and  that  obedience  PRODUCED  BY  THE  GRACi: 
OF  GOD  WORKING  IN  THEM.  Without  grace* 
no  obedience;  without  obedience,  no  authority  to  the  tree 
of  life;  without  authority,  no  right;  without  rights  no 
enjoyment;  GOD'S  GRACE  THROUGH  CHRIST 
PRODUCES  THE  GOOD;  AND  THEN  RE- 
WARDS IT  AS  IF  ALL  HAD  BEEN  OUR 
OWN. 

Thus  saitli  the  Dr. — and  now  let  me  ash  the  reader 
what  I  say  in  respect  to  God'fl  being  the  efficient  canst 
of  our  turning  to  God,  more  than  the  Dr.  Why  don't 
the  Arminians  charge  the  Dr.  ai  representing  thai 
God  compels  some  men  to  go  to  heaven  whether  they 
are  willing  or  not  ?  Does  he  not  say  that  the  obe- 
dience of  the  saints  is  M  produced"  by  the  grace  of 
God  working  in  them  ?  And  what  do  we  say  more? 
Let  it  be  shewn.  Nor  is  thi<  a  solitary  instance  of  the 
Dr's  neither.  I  could  fill  a  volume  by  transcribing 
from  him  and  other  leading  Arminian  writers,  pas- 
cages  of  the  same  import. 


LIFE     or    RAY    POTTER. 

Now,  after  all  this,   they  most  strenuously  contend 
that  the  turning  point  of  salvation  with  those  who  are 

saved    is  this,    •' they  improve    the  grace  given  tie 
while  others  do  not.      Not,   they   say,   that    God  deals 
differently  \x\   more  effectually  or  powerfully  opera 
upon  their  hearts;   hut    t/try,  that  is  of  themselves,  im- 
prove the    grace    given  them   better;   for  this  must  he 
the  consequence  of  their  notions,  viz.  that  the  unholy, 
wicked,  unsanctified    heart  of  one   sinner,  which  they 
acknowledge  is  desperately  wicked  and  altogether  op- 
id  to  God,  improves  the   grace  of  God  committed 
to  the  man.  or  seed  of  Divine  grace,  or  gracious  as 
tance,   (sometimes  they  use  one  expression  and  some- 
time*  another:)    while    the    unholy,   unsanctified   and 
sperately  wicked    heart  of  another  sinner,  rejects 
this  grace  committed  to  him,  or  this  divine  light,  g 
cious  assistance,  &.c.      So  that  it  appears  according  to 
this    hypothesis    that   the    unholy,    desperately  wicked 
heart  of  a  man  is  the  author  of  a  lllDSt  invaluable  work, 
viz.  of  iwtproving  the  grace  of  God  to  th< 
the  s  ml  !  !  !      No,  hot  they  will  say,   not    the    heart   of 

man  in   its  unsanctified  itate  alone,  hut  by  the  assis- 
tance  which    God    mves   it.      But    I   deny    this — fof  I 

does  not  the  one  who  rejects  ha 
tance,    tfa  grace    committed  to  him,  the    i 

J)in'/ic  light,   and  reject-  these    be  I  pa  !     That   is,  his 
unholy  and  wicked  heart  rejects    tie  is  helps, 

while    another,    whose    heart   is    alike  Wicked  and  Utt- 

itified,  falls  in  with  this  assistance  !     So  that  the 
falling  in,  acquiescing, or  striving  with  tbii 
be   something   besides  this    grace   or   •  Divine  h>l[> — 

Of  Course  it    mttSt  he  the  man;    and  as  the   heart  if  the 

and  only  seal  of  moral  exercises,  it  must  he  the 

i  cannot 
dewy  it. 

1  iay   it  comes  te   I  \  nainian 

tl ry  ;  that  the  heart  of  man,  s/hieh  the  bible  affirms  is 

itful  ahove  all  things  and  despeiately  wicked,  per- 
forms an  invaluable  \\  ork  in  the  salvation  of  those  who 
are  tared  ;  and  according  to  this  theory,  or  if  tie  ir  pre- 
mis  ii  are  true,  might  justly  divide  the  glory  w  ith  .l« 


2'2G  Lin    OF    RAY    POTTr.R. 

Christ  in  the  heavenly  world;    for  according  tn  tin* 

theory,  if  the  unholy  and  wicked  heart  had  nut  improved 
the  day  of  grace  and  turned  to  God,  all  would  have  been 
lost,  notwithstanding  the  atonement  was  made  and  all 
the  sufferings  ofthe  dear  Lord  Jesus  !  !  !  It  is  as  plain  as 
the  morning  sun  that  these  are  the  aboard  consequen- 
ces of  their  system  ;  and  not  only  absurd,  but  horri- 
bly blasphemous,  if  stated  with  a  hMWledg€  of  their 
results.  But  I  charilably  believe  that  there  are  many 
Arminians  who  do  not  apprehend  the  consequent 
of  their  hypothesis,  and  when  not  engaged  in  con- 
troversy nor  influenced  by  prejudice,  will  admit,  as  in 
the  case  of  Dr.  Clark,  whose  remarks,  some  of  them  I 
transcribed,  that  the  grace  of  God  produces  all  the  good 
which  ever  was,  now  is,  or  ever  will  be,  in  any  of  the 
saints. 

Now  this  I  saw  clearly,  that  God  began  the  work — 
took  away  the  stony  heart  and  gave  a  heart  of  flesh  : 
or  in  other  words,  produced  gracious  or  holy  exercisi  5, 
or  caused  the  sinner  to  turn  to  God.  So  of  course  I 
saw,  as  Mr.  Fuller  says,  that  the  election  which  he  and 
other  divines  held  to,  was  not  the  means  of  the  dam- 
nation of  any  soul,  but  the  cause  of  the  salvation  of  an 
innumerable  number;  and  so  far  did  the  Arminiau 
notions  of  election  then  appear  to  me  from  being  more 
gracious  or  merciful  than  those  of  the  divines  mention- 
ed above,  that  I  saw  clearly  if  the  Arminian  notions 
were  true,  not  one  soul  would  ever  reach  heaven. — 
For  they  contend  that  Binners  with  their  wicked  heart-. 
must  first  choose  God  before  God  chooses  them  :  while 
the  others  contended  that  God  had  chosen  to  make  or 
cause  an  innumerable  number  to  be  holy  and  happy  in 
heaven;  and  that  there  was  n<>  more  partiality  in  this, 
than  what  the  Arminians  were  obliged  to  admit,  ac- 
cording to  their  system,  as  I  have  already  shewn  in  the 
case  ofthe  writer  in  the  Christian  Advocate  and  Jour- 
nal. And  according  to  Dr.  Clark,  if  God  by  his  irrace 
produced  all  the  holiness  or  obedience  of  the  saints, 
most  certainly  it  could  not  be  wrong  for  him  always 
to  have  determined  to  do  it.  If  the  work  was  right,  the 
predetermination  of  it  must  be  right.  fl^This  is  the 
truth  and  you  cannot  deny  it. 


LIFE    OF    RAY    TOTTER.  '2'27 

Moreover   I  saw  that    the  sentiments  which   I   had 
generally  heard  ascrihed  to  that  class  of  divines  which 
I  have  airain  and  afraiii  alluded  to  (Edwards,  Bellamy, 
<fcc.)  in   respect   to  the    decrees   of  God,  predestina- 
tion, &c.  were  as  foreign  from  what  their  sentiments 
really  were,  as  truth  is  from  error.     This  I  stated  in 
the  Religious  Messenger  not  long  since,  in  some  com- 
munications drawn  forth  in  consequence  of  an   attack 
of  a  Universalis!  writer  in  the  "  Christian  Telescope/' 
on  a  work  which  I  had   lately  published,  entitled,  "A 
Vindication  of  the  Doctrine  of  the  Perseverance  of  the 
Saints."     The  Religious   Messenger  had  first  recom- 
mended my  work  and    inserted   an   extract  in  its  col- 
umns.     As    the    communications   which    finally    were 
drawn  forth,  will  serve   to  close  the  remarks  which  I 
think  necessary  to  make  in  respect  to  my  views  of  the 
decrees  of  God,   admitting   by  the  way,   that    I  agree 
-generally  with  those  writers   whom  I   there  undertake 
to  vindicate,  and  as  the  extract  from   the   wink  on  the 
lints  may  be,  b\  the    blessing  of 
God,  beneficial  to  the   reader,   and  as  the  attack  of  the 
>retty  fair  specimen  of  the  manner  in 
illy  treat  their  opponents,  I  will  here 
•  it  the  whole  ;  beginning  with  the  recommendation 
of  the  Uessi  nger : 

11  Rev.  Mr.  Potter's  Vindication  of  the  Doctr. 
the  final  Perseverance  of  the  8atnts. — Of  this  wi 

hasty  notice,  on  11-  first  appearanee.  Prom  a 
rapid  and  partial  perusal*  it  was  impossible  to  do  it 
full  justice.      We  are   now  prepared  to  say  that    we  do 

not  know  of  a  treatise  written  specially  on  that  sub- 

■SCI,   and    on    that    side    of    the  question,  tO  which    we 

would  bo  readily  refer  the  inquisitire,  for  inform 
I 1ns  little  volume. 
M  The  objections  arc  met,  and  the  arguments  it 

with  a  candor,  force,  and  clearness,  which  make  am- 
ple amend-  for  any  deficiency  in  elegance  of  Kyle* 
which  the  critic  might  detect  in  th<*  composition.  And 
vubave  the  satisfaction  of  knowing  thai  io  this  opinion 
ilar,  bai  ing  hi  I  judges,  of  dif- 

ferent denominations,  express  similar  mows. 


Mi  r.     0#     B  I  k     l'< >'JT£R. 

"  Bat  whatever  difference  of  sentiment  ihere  m.-iv 
be  on  the  merits  of  the  work,  in  general,  or  on  the 
main  question  discussed,  t! 

by  the  writer,  toward  the  close  of  bjj  treatise,  to  which 
too  much   importance   cannot  be  attached.     It  is  the 
question  of  the  distinguishing  characteristics  of  true 
Ion.     To  mistake  these,  is  to  mistake  the  whole 
of  religion.     And  to  this  topic,   Mr.  Totter  has,  it  is 
thought,  done  signal  justice.     It'  evangelical  <  I 
tians,  of  all  Beets,  would  take  pauui  to  be  united  in  the 
truth,  on  this  point,  the  way  might  then  be  prepared  to 
united  in  the  truth,  on  other  points.     Dili*. 
of  opinion,  on  revivals  oi  religion,  could 

»e,  or  if  they  did,  could  be  n  I  of.     A 

irand  distinct  view  el' the  nature  oftru<  sion, 

would  naturally  lead  to  clear  and  distim  I 
proper  means  of  promoting  iripturnl 

views  of  the  one,  would  lead  to  scriptural  views  of  the 
other.     And  in  the  united  pursuit  of  i 
finite  object,  less  importance,  either  by  tl  I  ap- 

probation, or  censure,  would  be  given  to  the  circum- 
stantial  appendages  to  revivals,  which  neither  prove 
or  disprove   their  genuineness.     Christiai  be 

more  united:  opposers  less  audacious ;  and  < 
less    frequent.     On   tl,>  unts  we  could  wish 

rfc   of   Mr.   Potter    (wei  i  y  for  tin 

what   is  comprised  between   the    I09d   pnge,  and  the 

-■)  were  m  the  possession  of  every  Christian  min- 
ister on  the  continent.  We  present  our  \\  itli 
an  i  "in  that  portion  of  the  work,  of  which  we 
have  been  speaking,   which  will  he  found  on  t  ur  iirst 

_e." 
81  Extract  from  thr*  Rev.  Rat  Pottbs's  Vindication  of  the 
Doctrine  of  the  Final  P  ee  of  the  Saiati 

that  your  own  heart  does  not  deceive  you  hv 
mistaking  that  to  be  true  love  to  God,  which  in  truth, 
is  no  such  thing. 

•    I    young  man  was  in   great  distress  of  mini 
ting  his    state,  he  felt  himself  to   be  in  d 
nal  damnation ;  the  wrath   of  God   abiding  upon 
hnu,   and  unless   he  soon  found    mercy  through  a  Re- 


LIFE    OP    RAY    POTTER.  0*2D 

deemer,  expected  he  must  be  miserable  forever.  He 
also  felt  wholly  opposed  in  his  heart,  and  unreconciled 
to  God  for  thus  bringing  him  into  the  world,  so  that 
there  might  be  a  possibility  of  sinning  against  him  and 
consequently  being  miserable  to  all  eternity.  In  this 
state,  he  continued  for  a  long  time,  until  it  so  happen- 
ed that  he  went  to  hear  a  Universalis  preach,  who 
told  him  all  was  well,  that  God  would  save  every  body, 
and  of  course  him  among  tiie  rest,  and  then  he  loved 
!  exceedingly  and  with  a  rapture.  Now  was  thin 
the  love  to  God  which  is  produced  by  regeneration? 
So  far  from  it.  the  young  man  would  still  have  hated 
God,  if  he  had  still  believed  that  he  would  have  pun- 
ished impenitent  sinners  forever.  But  his  love  was 
alto^ttJa.r  selfish  (and  who  is  there  among  all  the  sin- 
ners in  the  universe,  that  do  not  love  themselves)  and 

ed   entirely    from  a    mistak-en  view   i 
moral  character.     The  L  nivcrsalist    minister  had  pic- 
tured to  jus  mind  a  God,  who   suited  his  unregenerate 
and  carnal  heart  indeed  ;  a  God  after  the 
of  his  heart  ;  and  so  he   loved   his  God  most  dearly, 
when    at    the    very  •€   he  hated  with  hi 

heart  the  holy  sin-avenging  character  of  the  true  God. 
Jn  regeneration,  '  WE1  nged  and  reconcile 

and  brought  to  love  all  the  attributes  <»t"  God,  but  false 
expr  uid  the  love  to  God.  of  which  I  have  !•• 

speaking,  are  founded  in  'changing  the  glory  of  the 
incorruptible,'  and  Holy  God,  into  a  being  who  to  the 
eternal  loss  of  all  holinessand  righteousiM  >wn 

.  must  pay  adoration  to  us. 
\v  there  are  very  many,  perhaps,   who   would    be 
forward  to  exclaim,  in  respect  to  the  aforementioned 
per ie nee,  delusion  '  delusion  !    the  young  man  is  vet  in 
his   sins;   and  at  the  same   tune  are  deluded  in  the  I 

same.'  ivaj  I  say  in  the  same  iraj  not  because  they 
have  obtained  relief  from  embracing  the  y  I  ni« 

.  but  because  then  religion  ia  ah 

ind  their  I  mded  in  th 

that  G  l  (if  I  may  BO  speak)  particular  attmtivn  to 

themselves.     Thus  a  young  man  i  tai  diftresi 


^30  LTFL    OF    RAY    I'Ol  1 

mind,   condemned  for  his  sins,  he  felt  the  wrath  of  God 
•on    him,  and   if  he  did  not  soon  obtain  forgive- 
na  through  a  mediator,  be  must  be  miser  a- 
i  or    filled  his  mind   by  night  and  day, 
me  time,  lie  felt  totally  unreconciled  to  God,. 
I  could    sec   no  beauty  in   his   holy  moral    character, 
Lu:  In  his  heart  wa<  opposed  to  God's  holiness,  or  Just 
"  After  continuing  for  some  time,  in  this  dreadful  (lia- 
ised state,    he  imagined  that   his  sins   were  forgiven 
him.     He  thought  or  it  seemed  to  him  he  heard  a  voice 
sa\  .  i  that  this  was  the  case,    and   then  directly 

I   God  most  ardently  ;  then  he   was  enraptured 
s         lovi     to   6<  Bui  why  does  he  now  love   God? 

lo  :  d,  and  his    mind    Mo- 

by the  Holy  Spirit,  so  that   he  sees  God's  holy 
auty,   and  by  thus  seeing,  ad- 
i  adores  and 'loves  it  for  what  it  is,   considered  in 

Or  by  thus  beholding,  is  changed  into  the  same 
\id  is  thus  reconciled  to  God's  real  character;  to 
all  his  attributes?     I  say  does  his  love  to  God  proceed 
from   this  view  of  his    character  ?     No,   lie  loves  God 
y   and  entirely  because    of  the   respect   which  God 
:  to  his  own  self.     He  thinks  God  has   forgiven   his 
-   and  therefore  he   will   love  him    now.     And  this  is 
y  he  loves  him.      Now  this  delusion  is 
f  the  same  nature  with  the  other,  which  we  have 
noticed,  and  still  a  great  deal  more  specious;  becau 
verily  the  subject  of  it  has  no  idea  of  being  a  Universal- 
is!   lie   really  believes  God  will    punish  impenitent  sin- 
ners, but  as  he  thinks    God    has   had  mercy  on  him,  he 
3  him  for  this  to  be  sure:   but  at  the  same  time,  if  he 
did  not  feel   very  sure  that  he  should  escape  the  justice 
of  God,  he  would  hate  him  with  all   his  heart,  although 
1.     were  still  the    same  God,    and  however  so  justly  ex- 
posed   to  his  wrath  by  transgressing  his  law.     Now  ob- 
re,  in  true  conversion,  or  the  new  birth,  there  is  that 
work  of  the  Holy  Spirit  slaying  the  enmity  of  the  carnal 
mind  which   has    existed  in  it,   in  respect  to  God's  holi- 
ness, reconciling  the  subject  of  it  to  God's  will;  causing 
him  to  be  at  peace  with  God  (and  feeling  this  peace  in 


LIFE    OF    RAY    POTTER. 

his  soul;  and  also  that  work  of  the  H< 
ting  his  hitherto  dark   and  benighted  mind  to  see  the 
beatfty  of  holiness,  to  admire  God's  holy  character, 
consequently  to   love  him  for  what  he  is,  considered  in 
himself*     And  I  believe  that  the  subjects  of  true  regen- 
erating grace  are  frequently  so   taken  up  at  the  time  of 
the' work's  being  accomplished  on  their  heart,  with 
view  of  the    loveliness  of  God's    moral   character,  and 
beauty  which  there  is  in  holiness  itself,  that  they  scarce- 
ly think  of  themselves,  many  times  not  once  thinking  at 
time  that  this  is  religion,   or  that  their   sins  are  for- 
n.     They  feel  at  peace  with  God,  they  are  willing 
to  be  in  his  hands,  they  sec  and  understand,  that  G 
holy,   just,  and  good,  and  they  admire  and  love  his  law 
as  a  transcript  of  his   holy  character,   although  it  con- 
demns to  death  every  transgressor. 

"God  seems  to  them  ju^t  as  he  should  be  in  all  his 
ways,  and  all  his  works,  and  it  is  not  unfrequently  the 
case  that  all  animate  and  inanimate  creation  sec ; 
them  to  conspire  together  to  declare  his  goodne- 
And  now  does  this  love  to  God  proceed  from  the  - 
source  as  in  the  other  instances  which  we  have  I 
'ioned  ?     By  no  means." 

"Christian  T* 

u  A  bob  J]   work  haying  lately  appeared  in  fav< 
doctrine  of  the  Fin 

and  published  by  the  Rev. Ray  Totter,  a  I 
of    Pawtucket,    and   b 
with  the    publication    as   toflits  kadi  and 

having  ah 

:    usefulm 

id  supporters,  we  I 
liberty 

form,  but  to  make  an  i  had 

no  appn  in  this  land  an  .  that 

we  shouli 

sions    of  any  of  the    i  ditorial 
done  in  this  case,  what  all  condu  public  pi 

stnntly  doing,    in    favour  of  the   writings 
timeuts  of  those  with  whom  they  gynal  thei* 


S33  LI  IE    OF    KAY    TOTTER. 

formulas  and  opinions;  and  of  course  we  bare  no  npol- 
f  to  make  for  our  conduct.  Such  being  the  fact*  of 
the  case,  we  are  not  a  little  surprised  to  sec  an  article 
in  the  Christian  Telescope,  of  which  the  following  is 
a  part  : 

'*  INSPIRATION  CARRE*   J  I  i>. 

11  Mr.  Editor — In  perusing  the  Rhodc-Islcn  <1  Rtlig- 
ious  Messenger,  of  the  3 1st  ultimo,  we  were  net  a  little 
surprised  at  the  sentiments  of  an  extract  from  a  book 
recently  published  by  Rev.  Ray  Potter,  ofPawtucket. 

We  had  supposed  that  modern  Calvmists  had  become 
more  cautious  than  their  predecessors,  in  publishing 
the  unreasonable  and  offensive  parts  of  their  senti- 
ments to  the   world,  however   they  might  cherish  the 

belief  of  them  in  secret.  But  Mr.  Potter  lias  had  ! 
experience  than  many  others  in  what  is  supposed  to 
relate  to  the  best  policy  in  such  concerns,  and  there- 
fore, publishes  their  sentiments  without  reserve.  M'c 
do  not  regret  that  he  has  done  so,  as  it  affords  an  op- 
portunity for  comparing  an  important  item  of  their 
faith  with  the  language  of  divine  inspiration.  *  *  * 
If  the  statement  of  Mr.  Potter  is  to  be  believed,  both 
the  prophet  of  God  and  the  apostle  of  Jesus  Christ 
were  deluded  and  blind  guides!  And  Mr.  Potter  stands 
forth,  the  champion  of  Calvinism  and  the  correcter  of 
inspiration!  We  should  think  that  some  of  this  gen- 
tlemans's  friends  might  be  well  employed  in  whisper- 
ing to  him  the  necessity  of  a  little  more  modesty  than 
to  attempt  to  tariff  the  sentiments  of  inspirations. 
AVe  would  by  no  means  QQ&t  reflections  upon  the  gen- 
tleman for  any  apparent  mental  disability;  but  fur 
rashly  condemning  a  plain  sentiment  of  the  bible,  be- 
cause it  cannot  be  made  to  harmonize  with  the  absur- 
dities of  Calvinism  :  and  the  same  time,  hint  to  his 
brethren  or  the  editorial  corps,  the  hazzardous  exper- 
iment of  making  such  senseless  bantlings  their  own 
by  adoption.'' 

4i  Now  we  complain  of  a  certain  something  in  the 
temper  and  phraseology  of  this  quotation  which  i* 
unbecoming  gentlemen    and   Christians,  who  mean  to 

DO  ' 


LIFE    OF    RAY    l'OTTER.  "2:3-3 

maintain  towards  each  other  habits  of  a  kind  and  dec- 
orous nature.  Unless  we  are  much  mistaken  in  our 
constructions,  the  Telescope  has  thus  thrown  the 
gauntlet  for  a  war,  which  we  shall  certainly  decline; 
as  we  are  determined  that  our  publication  shall  not 
be  justly  ranked  among  the  belligerent  powers  of  the 
day  ;  it  has  also  assumed  a  tone  of  dictation  as  to  our 
selections,  and  indulged  in  term's  of  ridicule  towards 
both  Mr.  Potter  and  ourselves,  which  we  should  not 
expect  to  have  met  with  in  a  paper  conducted  by  men 
of  talents  and  fairness.  We  shall  begin  to  think  that 
their  professed  opponent  does  not  deal  altogether  in 
caricature,  in  his  representions  of  their  modes  of  ar- 
gument. 

l<  The  article,  it  is  true  is  professedly  the  work  of  a 

correspondent,  but  we  strongly  suspect  it  might  have 

roper  Jy  come  under  the  head  of  editorial  matter;  and 

we  are  confident  we  are  not  alone  in  our  conjectures. 

11  If  the  writer,  whoever  he  may  have  been,  wished  to 
attack  Mr.  Potter,  or  his    arguments,  as   his  vrork 
before  the  public,  and  i  j   did    lie 

jonimeiifc  it  Upon  that  alone,  without  drawing 
into  the  contest?     And  if  the  strictures  are  really  the 
k  of  .-oine  eontrorersial  contributor,  why  do  not 
the  conductor-  of  the  T  .  if  they  intend  to  fettp- 

•  the  character  of  impartiality ,  admit  Mr*  Potter  to 

make  his  defence,  and  correct  the   fa  nings  of 

tin  him,  which  we  are    informed  tin  v 

have  failed  to  do. 

'•  Nothing  more  on  this  will  be  -aid  by  us.  Mr.  Pot- 
ter mn>t,  of  course,  bai  e  room  in  our  columns,  should 
those  of  the  Telescope  contiuue  closed  against  bii 

#roa  111 1  i  i:. 

u  AnsMH    f '  ■  I 
Mu.  Editob — In  perusing  your   paper  of  the  -2th\i 
ult.  I  obserred  with  pl<  few  pertinent  i 

on  a  communication   in   the  Christian  Teslestops 

Sept.    M*Hli,    headed    ( Inspiration    Torre.  jned 

'Portias, 'and  Containing  Strictures  on  an  extract  from  a 

work  of  mine  on  the  'Final  Perseoenmct  of  tin  S 
T8 


*~:M  LIFE    OF    RAY    TOTTER. 

which  you  were  pleased  to  make  in  your  paper  of  3  I  it 
Aug.  I  also  tender  my  acknowledgments  tor  the 
privilege  which  you  have  there  offered  me  of  making 
my  defence  in  the  columns  of  t lie  Messenger,  should 

those  of  the  Telescope  continue  closed  against  me.  1 
made  application  to  reply  in  the  columns  of  the  Teles- 
cope soon  after  noticing  the  communication  of  ■  Por- 
tias,' complaining  that  he  had  misrepresented  the  ex- 
tract, had  stated  that  I  had  written  that  which  1  had 
not  written;  and  that  he  had  done  this  in  his  commu- 
nication more  than  thrice  :  which  I  held  myself  bound 
to  make  appear,  if  I  might  hut  have  the  liherty  to  an- 
swer for  myself.  But  silence  has  ever  since  reigned  in 
the  Telescope,  so  far  as  it  respects  this  subject,  and  I 
must  say,  that  if  there  were  no  other  vehicles  of  truth 
than  such  publications  that  error  would  forever  reign 
too.  Perhaps  the  Telescope  has  had  so  much  to  do  of 
late  in  detecting  the  orthodox  dishonesty  in  their 
missionary  movements,  in  trying  to  send  the  book  of 
God  where  it  is  not  known,  and  their  duplicity  and 
Priestcraft  in  religious  revivals,  that  in  other  matters 
it  could  not  find  time  to  publish  the  truth  nor  to  correct 
misrepresentations  after  they  were  numerously  insert- 
ed in  its  columns.  Would  it  not  seem  more  congru- 
ous with  ■  universal  benevolence'  to  attend  a  little  to  the 
latter,  rather  than  bestow  all  their  labour  on  the  for- 
mer? 

u  The  extract  which  has  been  misrepresented,  and 
then  ridiculed  in  the  Telescope,  is  from  that  part  of 
my  work  on  the  Perseverance  of  the  Saints,  where  1 
have  endeavored  to  warn  the  reader  of  the  danger  of 
delusion  in  religious  experience,  or  of  taking  that  to 
he  true  love  to  God  which  in  truth  is  m>  such  thing. 
In  order  to  make  it  appear  plain  that  sireli  a  self-de- 
ception is  possible,  I  have  given  a  specimen  of  two  dif- 
ferent ways,  by  which  persons  were  in  danger  of  be- 
ing  led  to  the  same  fatal  place,  and  thereby  mistake 
that  to  be  a  holy  exercise,  or  true  love  to  God,  which 
is  nothing  but  selfishness,  and  might  be  found  in  the 


LIFE    OP    RAV    POTTER.  233 

heart  of  the  most  unsanctified  and  wicked  man  on 
earth. 

"  '  A  young  man  was  in  ^reat  distress  of  mind,  re- 
specting his  state,  he  felt  himself  to  he  in  danger  of 
eternal  damnation  ;  the  wrath  of  God  abiding  upon 
him,  and  unless  he  soon  found  mercy  through  a  Re- 
deemer, expected  he  must  he  miserahle  forever,  lie 
also  felt  wholly  opposed  in  his  heart,  and  unreconciled 
to  God  for  thus  bringing  him  into  the  world,  so  that 
there  might  he  a  possibility  of  Binning  against  him, 
and  consequently  heinir  miserahle  to  all  eternity.  In 
this  state,  he  continued  for  a  long  time,  until  it  so  hap- 
pened that  he  went  to  hear  a  Oniversalist  preach,  who 
told  him  all  was  well,  that  God  would  save  every  body, 
and  of  course  him  among  the  rest,  and  then  he  loved 
God  exceedingly  and  with  a  rapture.  Now  was  this 
the  love  to  God  which  was  produced  by  regeneration? 
So  far  from  it,  the  young  man  would  still  have  hated 
God,  if  he  had  still  believed  that  he  would  still  have 
punished  impenitent  sinners  forever,  ljut  his  love  p 
alt 01  li.sh  (and  who  is  there  among  all    the  sin* 

ners  in  the  universe,  that  do  not  love  then  and 

proceeded   entirely  from    a    mistaken   view   of  G< 
moral  character.'  " 

11  Now  Portias,  in  his  communication,  asserts  that  I 
acknowledge  that  this  person  loved  God  :  and  triumph- 
antly boasts  that  1  recommend  the  preaching  of  Univer- 
salis ig  of  incalculable  service  in  bringing  poor 
perishing  and  trembling  sinners  to  the  knowledge  and 
love  of  God.  To  make  this  appear,  he  proposes  to 
transcribe  apart   of   the    extract;   in    doing    which,  he 

i  at  an    ironical  expression  of  mine  concern 
the  person's  exercise,  viz.  •'  then   he    lavtd 
ingly  and  with  a  rapture  ;"  and  from    that  the 

md  that  /  admit   that   he    did  really  love  God  with 
that  lovi  which  ia  required  in  the  ■  mmand- 

mentofGod'a  law  Now  Portias  nasi  hu\e  known 
that  1  acknowledged  no  such  thing,  but  that  the 
whole  of  that  part  of  the  extract  i  i   the  perstn 

here  mentioned,   went   to  prove  that  he  still  hated  God, 


!2-V>  Life  of  ray  potter. 

which  the  reader  will  ol  noticing  it  as  transcrib- 

ed above.      What   does   Pert  ins    mean,    when    he   m 
44  and  this  umfortunati  Apostle  and  all  his  brethren, 

involved   in  fetal  error    and  delusion,  and  probably 

the  world  in   carnal   security.''      Is    this   an  ironical 
prc-ssion  !  or  would  Portius  consider  himself  well  u 
for  any  one  to  state  this  as  bis  real  sentiment   concern- 
ing the  Apostle's  state  and  exercises?     But  he  takes  an 
ironical   expression  of  mine   in    the  extract,  as  my  real 
sentiment,  and   as  something  which  I  had  admitted  ;  and 
from  premises  thus  established,  he  draws  conclusions  to 
the  length  of  half  a*  column.     It  may  be  thought    rather 
severe  on  Portius  that  I  should  say  he  must  have  known 
that  he   was   misrepresenting  the  sentiment   of  the   ex- 
tract ;  but  as  there  is  not  M  any  apparent  mental  disabili- 
ty" in   the   gentleman,  and  as  he  has  also    virtually  ac- 
knowledged the  fact,    I   see   no   impropriety  in  the  lan- 
guage.     For  observe,  what  does  Portius  himself  say,  af- 
ter establishing  the  premises  and  drawing  the  inferences 
above  mentioned  ?     This  is  his  language  : — {< 
cording  to  Mr.   Potter,  all    this     is    fah 
carnal  and  selfish  love."     Portius  therefore  knew    that 
my  statement  was  that  the    person's   experience    spoken 
of  was  a  false  experience,  and  that  all    the   love  which 
he  had  was  carnal,  selfish  love  ;  yet  behold   him   a 
lines  above  stating  directly  to  the  contrary  of  this,  and 
from  thence  arguing  that  I   condemn   that  love  to  God 
spoken  of  by  the  Apostle  John  ! 

"  But  is  this  all?  If  it  were,  his  communication 
would  seem  more  tolerable  than  it  does  in  its  present 
shape. 

11  'The  second  example  (says  Portius)  which  he  j>ro- 
duecs  of  false  cxjicricncc,  is  the  case  of  an  Arm'n- 
ion'  What  could  induce  Portius  to  make  this  state- 
ment? Has  he  any  foundation  for  it  in  the  extract? — 
None  at  all ;  and  yet  he  has  made  it  three  times,  in  writ- 
ing thirteen  short  lines.  I  have  said  no  such  thing,  nor 
have  even  intimated  any  such  thing  as  Portius  here 
assserts  that  I  have.  The  very  impression  which  this 
statement  of  "Portius"  is  calculated  to  make  on  the 


LITE    OF    RAY    POTTER.  2o< 

mind  of  the  reader  of  his  communication,  is  that  I  have 
condemned  all  Arminians  as  having  nothing  but  a  false 
experience?  than  which  nothing  can  be  more  foreign 
from  the  truth.  In  the  course  of  my  work.  I  have  re- 
peatedly stated  that  I  believe  many  who  hold  this  senti- 
ment speculatively,  are  real  Christians  ;  and  in  giving 
this  'second  example' of  false  experience,  I  say  noth- 
ing about  Arminians,  nor  that  they  were  more  likely  to 
be  deceived  in  the  way  which  I  there  stated,  than  any 
other  denomination.  The  way  of  deception  which  I 
there  alluded  to,  was  for  a  person  to  imagine  his  sins 
forgiven  when  they  were  not,  and  so  loving  God  solely 
because  lie  supposed  God  had  mercy  in  particular  on 
him.  But  Fortius  says  that  this  second  example  is  the 
case  of  an  Arminian.  An  indefinite  expression.  I 
wonder  if  Fortius  will  accuse  me  now  of  attempting 
to  ■  correct  inspiration^  merely  because  I  stand  up  in 
my  own  defence,  or  rather  in  defence  of  truth,  and 
show  the  puMic,  that  he  has  dfsobligcd  (I  must  use 
moderate  expressions  with  this  gentleman)  the  truth, 
tkrti  :i  the  course  of  thirteen  short  lines  of  the 

Telescope,  and  also   that  the  rest  of  his    piece  (t<> 
his  own   moderate  phrase)   is  nothing  but   4  senseless 
bantlings.1      The  whole  drift  of  my  remarks   in   the 
extract  is  to  show  that  the  real  Christian  Iot« 

God  i  account  of  favor    shown    to  but 

for  what  isidered  in  himself  \  here  one 

woid  to  !m-  found  in  the  extract  from   which  a  fair  in- 
;:<•••  could  he  drawn,  that    I    condemn  gratitlldi 
I  i«»r  personal  blesi  I    Fortius    irould    fain 

rep:  <  in  this  point  of  view,  and  Bfl 

the  <  i  and  expressions  of  the  Prophet  of  God  ! ! 

In  this  the  vindicator  of  universal  be  V  i »  1 

is  this  paper,   irbich  admits  such  com  ran  as,  in 

which  the  truth   is    rep<  ate  II  •    •  J,'   and    tl 

refuses  to  adi 

irith  a  vulture's  eyef  the  movements  <'t"  the  orthbd 
in  their  hfissionai  ns,  in  trying   to   carry  the 

'  Book  01    Tai  ru1  among  the   heath-  d  ;  an  ! 

go  careful    to    warn    the    public    of  the    duplicity    and 


235  LIFE    Off    HAY 

priestcraft  of  the  orthodox  in  rcli 

they  arc  instrumentally  bringing  sinners  to  the  knowl- 

b  of  the  "Truth!" — No  doubt,  for  the  spread 
the  truth  must  be  exceedingly  disada  such 

publications.     O  ye  ph  .  heal  yourselves  :  then 

will  no   cause,  under  the  sun,  to  write  d<  wn 

the  exertions  of  God's  people  in  trying  to 
the  world,  nor  of  these  ideas  advanced  in  the    extract 
from  my  book. 

RAY  POTTER. 
Paietuckct,  Oct.  19,  1827." 

Inserted  in  the  R.  I.  Religious  Messenger,  Janua- 
ry i,  i82a 

11  FOB   THE    If II 

"  Mr.  Editor — Having  paused   for  a   reply  to  my 

communication  in  a  late  number  of  the  v  r  in 

answer  to  4  Fortius'  of  the  Christian  Teslescope 
September  20th,  ana1  hearing  nothing  from  him  in 
vindication  of  his  remarks  or  acknowleagmi  nt  of  1ms 
errors,  I  beg  leave  to  offer  a  few  more  thoughts  in  re- 
lation to  the  subject.  I  know  it  to  be  a  common  con 
with  Universalists,  and  particularly  with  their  tl 
logical  publications,  when  they  are  promptly  met  and 
confuted  in  controversy,  and  when  their  sophistry  and 
duplicity  are  exposed  by  their  opponents,  to  immedi- 
ate resort  to  '  silent  contempt.'  This  impene- 
trable fi  .  So  sooner  is  their  own  likeness  shown 
them,  than  they  take  umbrage  at  the  sight,  (and  this 
by  the  way  is  not  v<  r\  remarkable)  find  fault  with  the 
communications  of  their  opponent-  as  I  ex- 
ceptionable for  publication  in  their  own  periodicals, 
and  if  published  in  others,  too  scurilous  to  deserve  their 
notice.  Now  the  serpent  is  more  subtle  than  any 
beast  of  the  field,  and  thus  we  have  a  specimen  of  his 
artfu4  cunning.  This  undoubtly  is  the  i  ■  for 
them  to  answer  their  opponents.  1  made  application 
answer  in  their  own  columns,  and  pledged  myself 
to  >Ji,nc  that  *  Fortius'  had  misrepn  .«■.  Uut 
prbat answer  1     Why* silent  contempt.'1     I  did  reply  in 


LIFE    OF    RAY  POTTER- 

the  Messenger  and  showed  the  public  that  <  Portiu-* 
had  disobliged  the  truth  three  tunes  in  renting  thirteen 
short  lines,  and  in  fine  that  his  whole  communication 
was  a  tissue  of  misrepresentation.  And  what  answer? 
The  same,  Mr.  Editor,  l  silent  contempt.' 

"  ■  And  one  of  the  multitude  answered  and  said, 
Master.  I  have  brought  unto  thee  mv  son  which  hath 
a  dumb  spirit. 

41  M .  r  lit  tahtth  him  he  teareth  him;and he 

foameth  and  gnasheth  with  his  teeth,  and  he  pineth  axecy* 
O  that  the  dumb  devils  were  cast  out  of  'Portius'  and 
the  Telescope,  that  they  might  speak  and  confess  their 
sins  ! 

u  Now  why  did  '  Fortius'  notice  me  in  the  first  placer 
He  must  either  acknowledge  that  I  deserve  notice,  or 
that  the  columns  of  the   Telescope    have    been   filled 
with  '  tares'  and  sold  for  '  wheat.'     Does  the  Telescope 
mean  to  deal  thus  with  its  patrons?      I  insist  upon 
it  if  I  do  not  deserve  notice,  the  T< 
selling   chaff   for    money.       This  I  should    thinl 
wicked  as  to  send  men  of  God  among  the  heathen 
to  show  them  the  way  of  salvation.     O,  these  guar- 
dians of   the    public    weal,    they  ought  to  1. 
seat  of  Mr.  Justice  Story,  without  delay, 
ering  their  unwarrantable  attai  er  with  their 

subsequent  course,  it  is  probable  1  have  erred  in 
not  rebuking  them  more  sharply.  !>ut  as  1  would 
Irish  to  avoid  every  thing  which  looks  like  retalia- 
tion or  ;  if  I  err,  I  choose  that  it  should  be 
on  the  side  of  )  Oft.  In  a  future  N 
Editor,  with  your  permission  I  shall  attempt  to  show 
why  th<  Calvinism  and  Cah  tra- 
in the  communication  of  *  I  and 
why  he  represent!  m<  that  the  second 
mple  of  i  >r  of  an  Armini- 
an.       i  !.      I                                        I  itboui    any  particular 

n,  but   because  I 

think  re:  sub- 

ject- ig  public  notice.  \\\\    PorTEit. 


240  LIFB    OP    BAY    TOTTER. 

11  FOR    THE    MI  - 

tc  Mr  Editor — In  my  communication  of  the  2Sth  ult, 
I  promised  to  consider  the  subject  and  endeavor  to  show 
the  probable  reason  why  '  Fortius'  in  his  attack  upon 
my  book  has  so  freely  used  the  words  CaJvinists  and 
Calvinism,  and  why  he  represented  me  as  saying  that 
the  second  example  of  false  experience  was  that  of  an 
Arminian.  I  will  now  redeem  that  promise.  Univer- 
salists  and  perhaps  others,  have  raised  a  fabric  of  D 
frightful  and  fiend-like  aspect,  in  view  of  the  world, 
which  they  have  painted  as  black  as  the  blackness  of 
darkness  could  make  it,  and  named  it  'Calvinism.' — 
The  main  pillar  of  this  palace  of  Beelzebub  is  4that 
God  has  decreed  from  all  eternity  that  men  should  act 
wickedly,  although  they  might  at  the  same  time  bt  tvtr 
so  willing  to  act  righteously  and  then  punish  them  to  all 
eternity  for  doing  that  which  they  could  not  help  doing, 
notwithstanding  they  were  entirely  willing  to  kavi  acted 
differently,  if  they  could.'*  This  pillar  is  marked  the 
4  dire  or  horrible  decree.'  I  shall  not  have  room  to  give 
the  inscriptions  entire  of  all  the  timber  in  this  ediike, 
but  I  will  mention  enough  to  frighten  Beelzebub  him- 
self, although  there  can  be  no  doubt  of  his  being  the 
master-workman  in  its  construction.  Accordingly  one 
stick  represents  'God  as  making  men  on  purpose  and 
for  no  other  end  than  to  pour  out  his  wrath  on  them  to 
all  eternity.'  Another  ■  that  God  is  the  sinful  author  of 
all  moral  evil' — another  4  that  he  is  a  partial  Being  or 
wicked  respecter  of  persons'— another  4  that  he  is  a  vin- 
dictive tyrant' — another  c  that  he  compels  some  few  to 
goto  heaven,  although  they  are  very  unwilling  to  go.' — 
These  are  some  of  the  beams  of  the  house,  and  jt  is 
braced  up  well  with  the  same  kind  of  stuff.  Now  this  I 
say  is  named  *  Calvinism,'  or  in  other  words,  it  is  said 
these  were  some  of  the  theological  ideas  of  Calvin. 

41  Admit  for  a  moment  that  Calvin  did  hold  sentiments 
like  these,  and  published  them  to  the  world,  yet  he 
might  at  the  same  time  hold-  and  publish  others  as  true 
as  the  word  of  God  itself,  yet  how  convenient  it  is  for 
those  who  wish  to  prejudice   the  minds  of  the  unsus- 


LIFE    OP    RAY    POTTER.  241 

pecting  against  said  truths  to  represent  them  as  being 
held  by  John  Calvin  who  burnt  Servetus  ;  that  they  be^ 
long  to  this  horrible  system  of  k  dire  decree?  or  in  other 
words,  that  they  are  a  part  of  the  timber  which  the  devil 
has  framed  into  the  castle  mentioned  above,  on  purpose 
to  shut  up  poor  sinners  in  despair.  This  I  say  is  a  very 
convenient,  short  and  easy  way  to  keep  men  in  darkness 
and  from  knowing  the  truth  as  it  is  in  Jesus,  and  per- 
haps the  great  adversary  of  souls  in  conjunction  with  his 
kindred  spirits  never  invented  one  more  efficacious.  It 
undoubtedly  has  ruined  its  hundreds  of  thousands,  and 
bids  fair  to  lead  as  many  more  along  the  road  of  error 
down  to  ruin  and  irremediless  wo. 

'*  Having  drawn  this  picture  of  what  they  are  pleased 
to  call  '  Calvinism,'  the  advocates  of  error  and  false  doc- 
trine have  only  to  represent  any  truth  which  they  wish 
to  oppose  as  being  connected  with  this  system,  and  lo  ! 
the  work  is  done  for  thousands.  They  dare  not  look  at 
the  sentiment  advanced,  be  it  ever  so  scriptural  or  rea- 
:j  approaching  it  t hoy  net  entangled  in  the 
1  horrible  decree  of  doing  wickedly,'  althoug  rll- 

to  be  holy  ;  of  bei n  1  to  go  to  hell,  although 

ever  so  wi  and  go  to  heaven,  or  of  be- 

letfed,    c(  '    their   will,    to    bless  and 

lorn  !  !      I  am  not  able 
1   or   wrote,   havii 
j,  or  but  a  verj  II  of  them  in 

my  li  1  do  not  believe  that    his  sentiments  (al- 

though h  if   error-)    w 

the}  by  Univen 

•a  w  bo  Ii.v.  e  made  h  i  ofdivini 

iniinadvei 
miir  immediately  from   the    i  »f   dark- 

it  no  w;i\  rai- 

ments vindicated  in  my  work   on  the  per  of 

the  sainl  o  from  the  in- 

spired volume,    w  ritten    liK    pr< 

.  long  before   Calvin   or  Luther  were  born. — 
Having  in  th<  my  youth  suffered  mueli  on  ac- 

count of  the  :  lentation  ofthi  sd  in  the 


B42  LIFE    OF    RAY    roTTKH 

foregoing,  I  bare  been   determined,  since  being 

prized  of  the  deception,  to  fearlessly  search  the  word 
of  God,  and  believe  what  I  find  tliere  written,  and  as 
fearlessly  propagate  what  I  believe  to  be  true.  It  ap- 
pears to  me  evident  that  '  Fortius'  made  the  statement . 
4  that  the  second  example  of  false  experience  which  I 
had  given  was  that  of  an  Arminian,'  on  purpose  to 
carry  to  Arminians  the  idea  that  I  considered  them  all 
as  totally  destitute  of  true  religion.  I  have  a  right  to 
draw  this  inference,  and  I  believe  every  unprejudiced, 
candid  reader  would  draw  the  same.  Although  it  if 
acknowledged  that  the  doctrine  of  the  saints'  perse- 
verance is  an  A  nti- Arminian  doctrine,  yet  in  discus- 
sing the  subject  in  opposition  to  their  creed,  1  have  no 
where  represented  them  as  not  being  pious;  but,  to 
the  contrary,  have  frequently  stated  that  I  believed 
many  of  them  to  be  real  Christians.  But  *  Poitius,' 
fearing  that  bifl  lseaw<raw>  word  *  Calvinism/  would 
not  effect  all  he  wished  concerning  the  extract,  con- 
cluded undoubtedly  to  enlist  the  prejudice  of  Ai  min- 
ims against  it,  by  the  misrepresentation  alluded  to. 
In  a  future  number,  Mr.  Editor,  with  your  permission, 
I  will  shew  that  whatever  may  have  been  the  theologi- 
cal sentiments  of  Calvin,  yet  the  offensive  and  disgust- 
ing ideas  which  are  exhibited  to  public  view  as  being 
fundamental  principles  of  his  creed,  are  no  more 
applicable  to  many  writers  on  polemical  divinity,  whe 
have  been  called  Calvinists,  than  the  character  of  an 
honest,  fair  controversial  writer  belongs  to  'Fortius.' 

RAY  PUTTER. 
Pawtuckd,  January*.  1828." 

FOR    THE    MESSENGER. 

11  Mr.  Editor. — In  my  communication  of  the  ISth 
ult.  I  proposed  to  show  in  a  future  No.  of  your  paper 
4  that  the  offensive  and  disgusting  ideas  which  are  fn  - 
quently  exhibited  to  publ^  view  as  comprising  the 
system  of  Calvinism,  are  n  *more  applicable  to  many 
writers  on  polemical  divinity  who  have  been  called 
Calvinists,  than  the  character  of  a  fair  honest  contr 


LIFE    OF    RAY    POTTER. 

sial  writer  belongs   to    Portias,  who  figured  in  the 

Christian  Telescope  sometime  in  September  last,  to  a 
communication  almost  *  Universally*  destitute  of  truth, 
in  relation  to  a  work  published  by  me  on  the  Saints1 
perseverance.  This  has  been  deterred,  not  because  it 
is  a  work  which  required  much  meditation  or  time  to 
prepare  it  for  public  inspection  ;  but  because  other 
engagements,  and  particularly  an  attention  for  no 
small  part  of  the  intervening  time  between  my  last 
communication  and  the  present  moment,  to  what  Dili- 
versaKsta  would  probably  term  mad  excitements  have 
prevented.  By  the  way,  I  would  remark  that  where  I 
have  witnessed  reli  tcitements  and  a  revival  of 

God's  work,  Universalists  have  generally  appeared 
raving  mad;  especially  when  numbers  have  forsaken 
their  ranks,  renounced  their  soul-deceiving  doctrines, 
and  come  over  to  the  side  of  truth.  If  this  is  their 
meaning  when  speaking  of  mad  excitements.  1  acknowl- 
edge they  should  have  credit  for  speaking  the  truth 
once:   lor  of  all  the   mad-men  1  have  ever  seen,  I 

salistS)  in   time  of  a  genuine  revival  of  religion,  I 
I  jink   exceed.      Hut  to  return — my  object  as  nm!1  rea- 
dily be  perceived,  is  not   to  defend  the  sentiment! 
all   who    are,    or  have    been    called  ( 'alwnists.      This 
would   be   undertaking  to  defend  point-blank  contra- 
dict' DM  :   1"  r  although,  all  who    have  been  de- 
nominated   CalvinistS,     may    have    held    some    gOI 
truths  in  which  all  have  agreed,  yet  they  have  as  W 
|y  differed  ia  to  other  points,  and  indeed  in 

fundamental  principles  of  tin  (if 

each  one  of  them  differed  from  the  Universali 
It  is  then  fair  to  take  the  unreasonable  and  un- 

scriptural  seatimenia  of  one  man  and  apply  them  to 
anotl 

pursued 
:       Dtioned  in  my  last  communication. 

is    who   i  i    denominated   CalriaistS,    I 

itended  that    the  moral  law  of  (Jod    !■  one 

the  death  of  Christ  in  respeel  to  its  demands 
on  the  elect — others  denominated  Cahrinists,  beliefs 


244  ui  |  Of  kav   piitm.i:. 

that  the  atonement   is  n<»t  general  io   ita   nature,  bat 

limited  to  the  elect,  and  consequently — that  the  oiler 
of  salvation  cannot  consistently  l>e  made  to  all  sine 
indiscriminately]  that  sinners  bavi  aol  natural  ability 

to  serve  (rod,  making  them  like  stocks  and  >t«  I 
But  there  have  been  many  writers  on  polemical  divini- 
ty in  different  ages  of  the  church,  whit,  while  they  n 
have  agreed  with  divines  holding  the  above  mentioned 
sentiments  in  $omt  other  respects t  yet  have  di  lie  red 
from  them  materially  in  these  and  other  fundamental 
points  of  doctrine,  which  might  he  mentioned.  Tl. 
have  also  been  denominated  Calvinists.  So 
the  word  'Calvinism1  is  an  ambiguous  phrase  when 
applied  to  theological  opinions,  and  that  there  is  noth- 
ing definite  in  the  word  any  farther  than  this  ;  some 
controversial  theologians  make  it  a  rule  to  use  the 
phrase  as  a  death  warrant  to  serve  upon  their  oppon< 
when  they  cannot  confute  them  by  scripture  or  fair  argu- 
ment; for  they  have  so  fitted  out  the  term  with  horns  and 
claws  externally,  malice,  inexorable  tyranny  and  every 
other  hateful  disposition,  internally,  that  it  is  enough 
with  mdiiy  readers  and  hearers,  only  to  call  a  man  a 
Calvinist,  and  you  may  be  assured  they  will  n« 
come  near  enough  to  him  to  examine  his  sentiments 
candidly  for  fear  of  getting  horned,  or  clawed  or  poi- 
soned by  this  hydra  beaded  monster.  Jt  is  not  for  the 
word  I  would  contend,  nor  as  I  before  observed  for  the 
sentiments  of  \ery  many  who  have  borne  the  name, 
but  would  endeavour  to  show  that  the  sentiments  of 
others  who  have  also  borne  the  name  are,  generally 
speaking,  congenial  with  truth  and  altogether  differ* 
ent  from  what  they  have  frequently  been  represented 
to  be.  I  would  not  pretend  that  this  class  of  writers 
have  been  infallibly  correct  in  every  particular,  as  that 
we  are  to  take  any  uninspired  writer  for  our  standard 
in  theology,  yet  I  believe  they  have  come  very  near  the 
truth  in  their  illustrations  of  scriptural  doctrines,  and 
if  their  works  were  read  without  prejudice  I  have  no 
doubt  would  be  a  great  help  to  those  who  are  enqui* 
ring  to  know  the  truth  as  it  is  in  Jesus.     Those  unto 


^IFE    OP    RAY    POTTER*  %lij 

whom  I  have  all  along  alluded,  are  such  men  as  Presi- 
dent Edwards,  Dr.  Bellamy,  Rev.  Andrew  Fuller,  and 
many  others  which  might  be  mentioned,  or'  the  same 
stamp.  Now  what  were  the  sentiments  of  these  men 
and  hundreds  of  thousands  of  others  who  have  agreed 
with  them  generally  :  let  us  glance  at  them  for  a  mo- 
ment, and  we  shall  be  able  to  see  how  unjustly  those 
disgusting  ideas  have  been  applied  to  them  by  many 
who  being  unable  to  contend  with  them  on  the  field 
of  fair  argument  have  resorted  to  slander,  in  order  to 
vanquish  them." 

"What  does  this  class  of  theologians  teach  respec- 
ting the  'dire  decree?'  Do  they  teach  that  the  Great 
Supreme  has  bound  the  intelligent,  intellectual  beings 
whom  he  has  made  ;  or  rather  a  part  of  them,  by 
chains  of  fatality,  to  sin  againt  him  contrary  to  their 
own  choice,  and  then  that  he  punishes  them  for  doi 
what  they  could  not  help  doing,  provided  they  were 
ever  so  willing  to  have  done  differently  !  Or,  rather, 
do  they  teach  that  God's  decrees  rob  man  of  his  free 
moral  agency,  or  deprive  him  of  perfect  liberty,  in 
acting  just  as  he*  chooses  to  act  ?  No  such  thing  :  this 
I  part  of  the  system  of  Divinity  which  they  teach  ; 
and  never  was  there,  perhaps,  a  more  foul  aspersion 
than  this  cast  on  any  person's  sentiments.  To  the 
entire  reverse  of  this,  they  declare,  that  sinners,  in 
sinning,  act  precisely  as  they  choose  to  act  ;  and  if 
they  do  not  act  as  they  choose,  they  are  not  blame- 
worthy ;  and  that  saints  also  act  as  they  choose  ;  thus 
attributing  the  most  perfect  free  moral  a^tncif  to  men 
and  angels  which  can  be  conceived  of;  for  what  in 
can  be  asked  fur  to  constitute  free  uu>r<d  <i^mt<  than 
the  privilege  of  acting  as  they  choose  I   and   where    is 

the  impropriety  or   injustice,  inexorable   tyrannj  or 

malicious  cruelty,  in  punishing  free  moral  as 

those  miis  winch  tbej  ha?<  and  of  their  sun 

choice  committed.      Now    \vhate\er    else    this    daSI    of 

Divines  and   Christian i   believe  in  respect  to  the  Di- 
vine Decrees,  they  do  not  beliere  that   they  inter! 

with  man's  free  moral    agency.     This    they   most  ex- 


240  LIFE    <»P    KAY     TOTTER. 

plicitlj avow.     Are  the;  Dot  as  worthy   of  credit  as 
other  controversial   writers  or  speakers  I     Why 

believe   them,   wlien    they  solemnly  and  unequivocally 
avow  their  >entirnen1s  ?      I>ut,  say    some,  rn- 

ble    ideas    are    the   consequence    of   their     notions    in 
respect   to  God's   predestination   of  moral    evil.      To 
which  i  answer  : — if  these  disgusting  ideas  are  a  fair 
inference,  or  a  legitimate  consequence,  of  any  noti 
of  this  class  of  theologians  respecting    th<  of 

God,  then  they  are  a  fair  deduction    from   the    senti- 
ments of  any  other  class  in    Christendom  who   admit 
that  there  is  blameworthiness    in    sin,  and    that    God 
will  punish   transgressors    of  his    law   in    hell.      For 
where  is  there  a  class  but   what    beliere  in  the  divine 
decrees?      Ask  any  sect  whatever   if  they    beliere   in 
the  decrees  of  God,  and  they  will  answer  in  the  affir- 
mative.     But  they  wish  the  privilege  of  explainin  . 
you  what  they  mean  by  the  decrees  of  God.     Ask,  for 
instance,  the  Arminian,  if  he  believes  in  the  divine  de- 
crees, and  he    readily   answers,    'Yes,  /  believe    that 
God  decreed  from   all  eternity  all  that  he   Himself  wiU 
ever    do.'     Well  God  made  man — the  creation  of  man 
is  certainly  a  work  of  God.      It  is  therefore  something 
which  God  has  done,  and  according  to  the  sentiments 
of  Arminians,  it  was  predetermined  or  decreed   before 
it  took  place.     God  therefore  decreed,   according 
Arminians,  to  make  man  a  free  moral    agent,   and,  of 
course,  according  to  their  system   or  reasoning  in  re- 
spect to  the  divine  decrees,  at  the  same    time    that    he 
determined  to  make  man  a  free  moral    agent,  he   de- 
termined or  decreed  that  there  should  exist  (free  a _ 
cy)  by   which  he  knew  that  sin   would  enter   into  the 
world.     For  it  must,  and  undoubtedly  will,    be  admit- 
ted on  all  hands,  that  God  knew  before  he  made  man 
how  he  would  behave,  as  well  as  after  he  transgressed. 
It  therefore  stands  thus  :  God   knew  before   he  made 
free  moral  agents,  that  if  he    made   them    they    would 
transgress   his    law,   and,    therefore,   that   moral   evil 
would  enter  into    the   universe;  and   if  he  should  not 
make  Ma*i  that  moral  evil   or  sin  tcould  not  enter  the 


LIFE    OF    RAY    POTTER.  247 

universe,  (for  there  was  no  other  possible  way  for  sin 
to  enter  the  system,  but  through  the  voluntary  disobe- 
dience of  free  moral  agents,)  yet  God,  in  full  vicir  of 
w -hat  would  take  place  in  respect  to  the  disobedience 
of  angels  and  men,  determined  or  decreed  to  make 
them,  and  therefore,  even  according  to  the  Arminian 
mi,  decreed  that  sin  should  enter  the  icorld.  He 
could  not  decree  to  make  man,  without  at  the  same 
time,  decreeing  that  sin  should  enter  the  system  ;  for, 
be  Arminiaus  say,  (and  I  believe  every  other  man 
of  common  sense  will  say  the  same,)  past,  present  and 
future,  as  they  are  conceived  of  by  us,  are  with  the 
grqat  I  Am,  one  eternal  Now.  That  is,  that  all  thi 
from  everlasting  to  everlasting  are  always  pn  - 
with    God — that  he  sees  the  end  from  the    I" 

he  certainly  always  saw  how  man  would  behave 
if  he  made  him — viz.  that  he  would  sin;  and  yet  the 
Anninians  believe  that   from    eternity  he    decreed    to 

:e  him.  and  consequently,  that  sin  should takt  ]>' 
For,  as  I  observed  ah  >uld  he  decree  to  make 

man  wit'.  g    that    sin    should    take    pi 

when  it  was  infallibly  certain,  if  he  did  make  him,  that 
he  would  Arminiaus,  then,  in  a  certain  ! 

hold  that  God  decreed  thai  Bin  should  take  place  ;  yet 
I  presume  they  would  complain,  if  they  spre- 

sented  as  believing  that  God  is  the  sinful  author  of  sin 
— that   hifl  pr<  lations  deprive  man  of  hifl 

moral  agenov — that  they  make  man   a  mere  machine, 
bound,  by  chains  <>i'  fatality,  tp  sin — that    he  fa 
millions  of  men  on  purpose  to  damn   them,    Ov 

Istently  b<  I  to  their 

from  the    premise  -    n  Inch 
thej  have  laid  d tm  a  in   respect  to  th< 
as  they  are  charged  upon  Edwards,   l-  r,    Fuller] 

and  those  wh  ritfa  them  in  their  views  of  the 

divine 

44  TIi<  :  believe  that  <•-  —that  the 

4  wrath  of  man  shall  praise  him  and  the  remainder  of 
wrath  he  will  restrain1 — thai  all  the  sin  <>f  men  and 
devils  shall  finally  be  overruled  to  the  glory  of  God  and 


243  LIFE    OF    RAY    POTTER. 

the  good  of  all  holy  bcingfl — that  there  is  not  a  spar- 
row that  falls  to  the   ground  without  God — that  n 
and  devils  shall  go  no  farther  in  sin  and  rebellion  than 
he   is   pleased   to   permit — that  he  has  predetermined 

that  his  Son  shall  have  a  reward  lor  his  suffering!  in 
the  salvation  of  an  innumerable  multitude  of  sinners; 

not  out  of  partiality  to  them,  hut  for  the  manifestation 
of  the  glory  of  his  grace  in  saving  those  *  '  >  were  ut- 
terly undeserving  his  favor,  whose  salvation  is  not  un- 
certain or  precarious^  but  that  it  is  immutably  sure  that 
God  will  have  a  people — that  '  his  counsel  shall  stand, 
and  he  will  do  all  his  pleasure'  from  everlasting  to 
everlasting  and  throughout  all  his  dominion.  &C.  hut 
as  for  their  teaching,  that  any  decree  of  God  takes 
away  the  free  moral  agency  of  men  or  angels,  they 
teach  no  such  thing  to  my  knowledge  ;  and  1  have  lead 
their  theological  writings  on  these  points  with  care. 
They  uniformly  and  explicitly  state,  that  those  who 
are  finally  lost,  freely  and  voluntarily  choose  the  road 
which  leads  to  death — that  they  ruined  themselves, 
and  that  nothing  could  have  hindered  their  salvation 
who  live  under  the  gospel — no  predestination  of  hea- 
ven or  the  devil  or  man  ;  no  situation  in  life,  whether 
of  riches  or  poverty,  sickness  or  health,  if  they  had  not 
obstinately  and  with  their  whole  heart,  rejected  salva- 
tion freely  offered  to  them,  and  wilfully  continued  in 
this  course  through  life,  for  which  conduct  they  have 
no  possible  excuse.  In  short,  I  conceive  that  there  is 
no  just  ground  of  finding  fault  with  their  ideas  in  re- 
spect to  the  decrees  of  God  ;  and,  when  dearly  under- 
stood, that  none  will  find  fault  with  them  unless  they 
feel  unwilling  that  God  should  reign  according  to  his 
sovereign  will  and  pleasure.  So  far,  Mr.  Editor,  are 
those  who  advocate  these  sentiments,  from  wishing  to 
hide  them,  as  was  intimated  by  Portius,  that  they  wish 
them  to  be  universally  known.  They  only  deprecate 
the  misrepresentation  of  them,  in  consequence  of  which 
many  condemn  them  because  they  do  not  understand 
them.  This  has  once  been  my  unhappy  lot,  and,  as  I 
apprehend,  there  may  be  many  now  in  the  same  state, 


LlEE    OF    RAY    POTTER.  *24fJ 

being  imposed  upon  by  misrepresentations  of  the 
truths  ami  doctrines  of  the  gospel,  you  will,  I  trust,  in- 
dulge me  in  some  future  numbers  of  your  paper,  with 
the  privilege  of  shewing,  that  other  things  have  been 
laid  to  the  charge  of  the  class  of  theologians  which  I 
am  advocating,  of  which  they  are  by  no  means  guilty. 
I  am  prompted  to  this,  not  with  the  vain  expectation 
of  benefitting  the  learned,  but  to  help  those  who  have 
not  enjoyed  the  privilege,  by  reading  and  other  means 
of  inquiring  into  these  controverted  points,  and  who, 
like  myself  in  former  times,  have  been  imposed  on  by 
the  cunning  and  sophistry  of  such  writers  as  ;  Fortius' 
and  othei  RAY  POTTER. 

Pawtuckct,  March  10,  1828." 

Thus  we  see  that  Arminians,  in  respect  to  the  de- 
crees of  (iod  are  in  the  same  predicament  that  they  are 
in  relation  to  the  subject  of  God's  dealing  differently 
with  men.  They  are  obliged  to  own  that  in  a  certain 
<  God  has  predetermined  all  things,  and  that  is  all 
which  Calvinistt  -ay.  Ask  a  Calvimsts,  it'  be  beta 
that  God  has  predetermined  all  things,  and  he  says  yG«, 
You  take  his  answer  without  any  further  explmation 
put  your  own  construction  upon  it  and  make  it  look 
frightful,  and  call  it  the  -'dire  and  horrible  decree/1 

But  how  does  he  believe  that  God  has  predetermin- 
ed   all   th|nggl        Does   he   mean    that   the   decreet 

ay  the  free  moral  agency  of  man  ?     By 
no  iip 

lie  beKevei  thai   men  act  with  all  the  moral 
don  which  it  is  possible  for  them  to  p 
thev  always  act  at  they  sboose.     Well  yoti  are  an  Ar- 
minian — do  yoa  believe  that  God  ha*  predetermined 
all  I  ( >  no  !  not  in  \  <»ur  r  l«  I  my 

t<m.  e  to  the  roof  of  my  month  than  ever  pro* 

pagate  Btich  an  awful  doctrine.  But  you  believe  that 
God,  from  all  eternity,  kneu  perfectly  n\«'I1  all  winch 
would  take,  place  tin-  d.is  |  O yes.  Well, you be^ 
|ieve  th.it  he  could  have  prevented  it  if  be  had  lean 
best  1    0  jresi     Well  yow  seo  be  did  not  pretsnttl 


1.1  tf.    OF    RAY     l'OTTTP. 

l>ut  determined  that  it  thould  take  place.     (),  Imt  man 
it  a  free  moral  agent,  you  say,  and  does  as  lie  cboosi 

Veiv  well :  decs  not  the  Calvinist  say  the  same  !    And 
now  pray  tell  me  llOW  far  you  arc  from  the  sanu  jjlarc 

that   he  i>  !     Yon  are  both  agreed  that  in  a  certain 
»<i  has  predetermined  all  things — and  ti  hy  find 
fault  with  what  von  are  obliged  to  admit  to  be     ti 

Objection. — Then  it  is  of  no  use  to  exhort  sinners 
to  repent — 

Ans.  Stop  a  moment,  and  I  will  help  yon  out 
with  your  objection.  It  is  no  use  to  exhort  sinners 
to  repent  if  Arminiantsm  he  true,  for  you  might  in- 
vite them,  ami  invite  them  forever  and  ever  to  come 
to  the  feast,  and  they  all  with  one  consent  will 
forever  make  an  excuse  and  refuse  to  come — hut 
according  to  the  ideas  advanced  and  vindicated  in 
the  foregoing  work,  it  is  of  great  use,  and  there  is 
great  encouragement  to  preach  the  gospel  to 
■ers  and  to  exhort  them  to  repent,  for  God  has 
promised  that  his  son  shall  see  the  travel  of  his  soul 
and  be  satisfied,  and  he  will  make  the  gospel  the 
power  of  God  unto  the  salvation  of  many  souls,  and 
will  bring  many  souls  to  glory.  Thus  you  pray  my 
Arminian  brother — you  pray  to  God  to  change  the 
hearts  of  sinners,  and  to  bring  them  into  the  house 
ju?t  as  we  argue  and  preach.  Why  dont  you  preach 
as  you  pray;  or  pray  as  you  preach  ?  If  you  were  to 
pray  as  you  preach  it  would  run  thus — (_>  Lord,  thou 
hast  done  all  which  thou  ever  canst  do  consistently 
to  save  sinners,  in  making  the  atonement  and  pre- 
paring the  least,  and  now  if  sinners  do  not  with 
their  desperately  wicked  hearts  improve  the  grace 
which  thou  hast  already  given  them,  they  will  all 
be  lost  !  Now  why  do  Arminians  in  their  arguments 
with  their  opponents  say  that  God  has  done  all  which 
he  can  do  consistently,  and  then  go  directly  to  God, 
and  beseach  him  to  do  more,  eren  to  bring  sinner* 
in  to  the  feast. 


IIFE    OF    RAY    rOTTER,  2ft1 

CHAPTER  X. 

Relation  of  External  Circumstances,  contuiued  from 
chapter  Sth.  Exercises  and  state  of  mind  farther 
described^  fyc. 

After  being  deprived  of  the  meetinghouse  to  preach 
in,  as  I  have  given  the  relation  in  the  Sth  chapter,  I 
felt  the  need  of  much  grace  to  support  me,  and  also 
wisdom  to  direct  how  to  act  and  what  course  to  take 
in  such  trying  circumstances.  There  were  opportuni- 
ties for  me  in  abundance  to  preach  in  other  placet 
with  an  apparent  prospect  (according  to  human  cal- 
culations) of  prosperous  temporal  circumstances,  but 
I  could  not  find  liberty  in  my  mind  to  leave  a  church 
who  had  stood  by  me  through  the  whole  - 
mental  sufferings  and  outward  calamities,  which  I  had 
been  wading  through  with  a  constancy  which  was  tru- 
ly admirable.  They  were  true  to  me  through  e\il  re- 
port as  well  as  good  report,  apparently  deaf  to  tho 
bribery  of  riches  and  voice  of  calumny  and  reproach  ; 
and  therefore  to  leave  them  when  they  manifested 
great  anxiety  tor  me  to  remain,  was  more  than  any 
heart  could  endure.  It  was  worse  than  death  !  But 
hojo  to  remain  was  a  question  which  faith  in  God  alone 
could   answer.     There   seemed   to    b  :ble 

meant  used  by  some  to  hedge  up  mj  .1  to  re- 

duce me  to  the  necessity  of  leaving.      Th  had 

'.ributed    to  my  support    were  ist. 

I  was  told,  in  one  instant •'•.  that  as  one  of  my  friends 
was  coming  to  \  isit  me  at  the  time  that  1  i  .t  of 

health  as  to  be  unable  to  attend  to  my  ministerial  dit- 
ties, an  attempt  was  made  to discou rage  him,  notvrith* 
ling  my  -  with  a  write  and  familj  of  small 

ami  belplesi  children  in  destitute  ••     Be* 

sides,  r  ben  the  difficulty  s  i  to 

the  meeting  h<  >use,  1  bad  iaid<  that  if  left 

to  men,  and  1  lost  tl  I  i  ould  r«  tii  r  from  preacb- 

bool  bouse,  w  here  I  tin  a,  after 

being  shut  out  of  the  h<  use  as  ha*  already 


*i-j*2  LIFE    OF    RAT    TOTTER. 

been  observed — the  school  house  being  very  near  by. 
Our  opponents  seemed  to  insist  that  this  Bhould  be 
done  immediately,  and  because  it  was  not,  reproached 
me  much  ;  and  although  I  intended  to  withdraw  ail 
soon  as  possible  from  the  school  house,  yet  it  seemed  to 
ine  ungenerous  that  1  must  be  driven  MX  precipitat 
when  we  had  no  where  to  go,  and  especially 
talked  some  of  trying  to  obtain  another  house. 

Men  condemned  to  be  hung  have  generally  time  al- 
lowed them  to  prepare  to  die,  and  it  grieved  me  to  the 
heart  when  I  reflected  on  the  unjust  proceedings  in  de- 
priving us  of  the  meeting  house,  and  their  subsequent* 
conduct  also.  We  were,  however,  forced  to  leave  the 
upper  part  of  the  school  house  and  retire  into  the  cellar 
kitchen,  (as  it  was  termed,)  while  in  the  mean  time,  we 
began  to  make  exertions  to  obtain  another  li 

This,  to  be  sure,  looked  like  the  next  thing  to  an  im- 
possibility— for  the  public  had  just  been  contributing 
freely  to  build  one  ;  and  we  were  almost  entirely  de- 
pendent on  their  munificence  for  means  to  erect  another. 
I  however  commenced  soliciting  subscriptions  amidst  all 
the  darkness  and  discouragements  which  surrounded 
me.  Scarcely  any  one  seemed  to  have  faith  that  I 
should  succeed.  Many  on  whom  I  called  for  heJp  ob- 
served that  they  had  just  given  liberally,  in  order  that 
I  should  be  benefitted,  but  were  disappointed,  and  there- 
fore felt  backward  in  again  contributing.  1  however 
endeavoured  to  do  as  David  did  at  a  Certain  time,  "  en- 
couraged my  <<  If  in  the  Lord  my  (rod,'*  and  moved  for- 
ward in  the  undertaking.  I  soon  obtained  enough  to 
purchase  a  lot,  which  was  accordingly  done  ;  and  in  the 
next  place  made  out  to  obtain  a  frame.  After  the  frame 
was  raised  it  stood  some  weeks  before  any  thing  more 
was  done,  and  in  the  mean  time  I  was  informed  that 
certain  wise  men  exulted  in  the  apparent  stagnation  of 
the  proceedings,  and  sneeringly  offered  to  buy  the  frame, 
considering  it  a  pity,  they  said,  to  have  it  remain  in 
that  situation  uncovered  and  going  to  decay.  It  re- 
minded me  of  the  contempt  with  winch  Nehemiah  and 
his  people  were  treated  when  about  rebuilding  the  walls 


LIFE    OF    RAY    POTTER.  253 

of  Jerusalem.  I  however  committed  my  case  to  God, 
and  with  unremitting  diligence  continued  to  strive  for 
the  accomplishment  of  the  object.  My  health  was  pre- 
carious, yet  notwithstanding  this,  I  travelled  almost  in* 
intly  on  foot,  during  the  warm  season  of  the  year 
too  ;  and  when  so  wearied  that  I  could  proceed  no  far- 
ther, would  fall  on  the  ground,  call  on  God  to  help  me 
in  the  undertaking,  and  weep  before  him  at  times,  on 
account  of  my  great  trials,  and  the  mountainous  diffi- 
culties which  were  before  me. 

Through  the  abounding  goodness  of  God,  however, 
we  were  enabled  to  finish  the  house  in  less  than  one 
year  from  the  time  we  lost  the  pother.  When  I  review 
these  scenes  1  cannot  but  recognize  the  good  hand  of 
God  in  causing  the  mountains  to  become  a  plain,-  and 
opening  the  way  before  us.  4i  Bless  the  Lord  O  my  soul, 
and  forget  not  all  his  benefits." 

The  house  was  so  built  as  to  be  wholly  under  the  con- 
trol of  the  church,  which  I  consider  as  the  only  cor 

plan  in  the  erection  of  houses  of  public   worship. — 
It  was  rather  larger  on  the  floor  than  the  one  we  lost,  and 
Li  more    people  ;  and  we  also  built  so  that   we 
had  the  privilege  of  letting  the  pews,  whereas  the  other 
was  |  in  the  subscription  paper  which  was  pre- 

sented to  the  public,  to  have  the  seats  free,  and  any  de- 
m  From  this  proposition  and  condition  on  which  the 
•  iiiributed  to  erect  the  house,  by  selling  or  let- 
ting the  pews,  would  amount    to   just  this — professedly 
obtaining  money  for  a  specific  use  and  thai  converting  it 

JOat  only  about  twelve  hundred  dollars  and 
won  >  11 1  four  hundred  people.     It  is  to  be  fear- 

mi  that  in  our  highly  favoured  country  there  is  frequent- 
rnal  show  in  splendid  and  cosily  houses  for 
>rship  and  the  appended  superfluities,  than  there 

•y  and  pure  devotion  to  God  in  the  hearts 
of  the  worshippers.  What  shall  we  say  in  approbation  of 
building  houses  costing  twenty,  thirty,  forty  thousand 
dollars  und  upwards.     It  rather  savours  of  human  pride 

plendour  than  a  sincere    desire  to  glorify 


RAY    POTTER. 

I  and  to  d  le  souls   of  men.     Men  arc 

ii  external  forms  and  cei 
for  salvation,  while  the    heart  remain  :tified  and 

opposed   to   the  simplicity  of  the  gospel.     "  Pride 

fore  destruction   and   a  haughty  spirit  be  fori 
"and  every  mountain  must  he  made  low/'  uand  he  that 
ilteth  himself  abased."     But  1  must  be  careful  that  I 
not  get  proud  of  my  humility  J     In  the  ear 
the  church,  however,  when  Christianity  seemed  to  shine 
in  its  native  simplicity  and  purity  we  have  reason  to  be- 
lieve that  the  people  of  God  usually  worshipped    in  pri- 
;:iid   it  must    be  admitted  that  the  worldly 
>  with  which  Coostantine  clad  the  humble  religion 
of  Him  who  was  laid  in  a  manger,  was  more  fatal  to  the 
;ress  and  prosperity  of  the  cause  of  the   Redeemer 
than  all  the  lire  and   faggots  of  the  m  _;jant  per- 

secutors that  ever  lived.  I  consider  the  follow  ing  re- 
marks of  the  Rev.  John  Neave,  (which  is  extracted 
from  the  English  Review  in  the  new  Baptist  Miscellany,) 
in  a  discourse  on  "  the  means  of  promoting  a  Revival  of 
Religion  in  the  Churches,"  at  the  present  time,  and  in 
the  piesent  state  of  things,  appropriate  and  worth  at- 
tention. 

t;  Where  is  thc^  Work  of  the  Lord?"—''  Places  of 
worship  are  multiplying  on  every  hand,  and  each  suc- 
ceeding one  surpasses  its  predecessor  in  architectural 
magnificence  and  splendour;  the  style  of  preaching  in 
them  is  becoming  daily  more  refined,  the  congregation 
dress  with  the  most  accurate  observance  of  the  modes 
of  the  current  month,  and  larger  sums  of  money  than 
ever,  are  raised  for  domestic  and  foreign  objects  :  but,  as 
Samuel  Pearce  exclaimed,  in  almost  his  last  sermon, 
u  Where  is  the  Work  <>r  the  Lord?"  Where  shall 
we  discover  the  spirituality  of  mind,  the  sterling,  self- 
denying,  enduring,  active,  glowing  piety  of  a  former 
age  ?  Then  the  exterior  of  religion  was  indeed  defi- 
cient of  the  elegances  of  a  modern  profession  ;  but  then 
those  "  who  named  the  name  of  Christ,"  bore  his  im 
and  breathed  his  spirit.  There  is,  it  must  be  confessed, 
a  sufficiency  of  excitement  at  present;  but  we  fear  that 


LIFT    OF    RAY    POTTER.  256 

excitement  arises  more  from  the  imagination  than 
the  understanding,  and  affects  the  nerves  instead  of  the 
heart. 

We  should  rejoice  to  see  more  simplicity,  among  both 
preachers  and  hearers,  with  a  more  steady  and  thor- 
oughly principled  devotion  to  the  irreat  objects  of  the 
Christian  vocation  ;  but  we  perceive  on  every  hand  too 
much  of  a  sickly  and  languid  taste,  which  has  no  relish 
for  that  which  is  plain  and  solid,  and  receives  with  plea- 
sure only  stimulants.  We  confess  that  notwithstanding 
all  thi-!,  there  is  much  in  the  present  state  of  things  to 
afford  us  pleasure,  and  we  know  that  beneath  this  flow- 
ery, and,  therefore,  most  unpromising,  surface,  there  is 
a  vein  of  "  pure  and  undehled  religion  ;M  but  we  fee]  it 
to  be  an  inviolable  duty  to  contribute,  in  our  humble 
is  ire,  to  detect   and   ev  ■ ..-  glittering   trifles, 

which  to  the   common  injury,    are  too  often  substituted 
for  spiritual  realities.11 

But    to  return — I  now  found   obstacles  in  the  way  of 
pel,  to  which,  while  I  ins  an   Armin- 
mn,  1  was  an  cntii  r.     I  now  began  to  be  called 

a  C i  and  this  by  multitudes  with   whom  1  have 

been  held,  as  I  have  reason  to  believe,  in  high  estima- 
tion, was  con-  of  truth,  and  a 
t  uncomfortable  hi  i  of  contradic- 
tion- hereof  v. ere  nothing  but  in- 
exor  ••  hen  I  undertook  to  ex- 
•  with  many  on  the  great  sin  and    unl 

ig  the  doctrines    which    thej  were  pl< 
ill  Calrinistic,  and  m  with  them  on  the   im- 

propriety and  wickedn  g  the 

tain  docti 

.   with  this  reply  — I  learnt  it 

to  plea  i  guil  f 

.  1  abhorre  itrn- 

ment  of  pr  i  the 

i,  althou  ' 

i*g,  as  any  Arrniu  ju  plainly  that  the 


256  LIFE    OF    RAY    TOTTER. 

system  of  doctrines  which  I  then  found  to  be  truth,  the 
plain   revealed  truth  of  God — I  say  I  saw   that 
tern  was  calculated   to  stir  up  opposition  in    ihe   selfish 
proud  heart  of  man,  that  every  particle  of  it  was  directly 
contrary  to  the  feelings  and  affections  of  the  unr< 
erate,  and  to  Christians  too,  so  far  as  they  rem 
fish  and  unregenerate.     I  was  grieved  at  my  p,ast  lolly, 
and  was,  I  believe,  truly  humbled  before  God.     I  resol- 
ved  to  endeavour  to  do  all  that  I  could  in  defi  nco  of  the 
truth,  which  I  now  saw  to  be  almost  universally  trn 
underfoot,  with  but  lew  faithful  advocate*.     How  plain 
I  now  saw  my  former  blindness,  a:id    that  tens  of  thou- 
sands  whom  I  had  reason    to   believi  Christians, 
were  in  the  same  state;  and  that  Zion    was  bleeding  at 
every  pore  on  account  of  the  divisions  existing  among 
the  people  of  Cod,  originating  in   a  misunderstand 
and  misrepresentation  by  many  of  the  precious  truths  of 
the  bible.     It  seemed  that  I  could  see  the  device  of  the 
devil  in  dressing  up  a  frightful  system,   partly  from  the 
unwarrantable   and   unscriptural   notions  of  some  who 
had  been  denominated  Calvinists,  and  partly   from  the 
false  colourings  which  Arminians  in  their  controversial 
heat  had  given    the  true   bible  system  of  divinity,  and 
then  to  set  up  the  clamour  that  an  accession  and  ei 
acquiescence  with  the  truth  was  an  assimilation  to  this 
horrid  picture. 

I  think  that  I  now  felt  a  zeal  for  the  Lord  of  Hosts 
beyond    what  I  bad  ever  felt  before,  and  a   desire  to 
be  valiant  for  the    truth   in  the  earth.      It  v.;; 
ingly  painful  for  me  to  gee  man  robbing  God   < 
glory  and  not  willing  that  he  should  reign  and  govern 
the  universe — representing   his   holy  and    benevolent 
sovereignty  to  be  wicked  partiality  and  unfeeling  cru- 
elty.    Certain  persons  seemed  to  be  full  as  industri- 
ous as  ever  I  knew  them  to  be  in  any  benevolent  u% 
taking,  in  representing  my  sentiments  in  a  most  unfa- 
vourable light  to  my  brethren  and  dearest  friends. 

An  attempt  was  evidently  made  to  .alienate  the 
church  from  me  or  t<3  produce  a  schism,  by  the  alarm- 
ing tale  of  my  Calvinism.      But  fore  sed  be  the 


LIFE    OF    RAY    POTTER.  261 

sent,  hibited  the  most   beautiful  vessel  ima_ 

able.    It  was  covered  with  inscriptions, and  lie  was  con- 
vinced that  it  was  incalculably  valuable, and  composed 
of  materials  more  precious  than  any  thing  else  in  the 
universe.      This  was  the  principal   part  of  the    dream, 
and  the  interpretation    which    lie   seemed   inclined   to 
-    that  the  old   "  Squaw"   was  the  representa- 
of  Arminians  and  others,  of  what  they  call  "  Cal- 
vinism," and  that  her  being   in   possession   of  the   in- 
iied    that    notwithstanding    this 
litful  portrait  which  is  drawn  and  held  up  to  terrify 
the  u  many  of  those  who    are    called 

Calvinisti  got   the    truth — yea,    they    bear    the 

i*  the  Lord  !     I  thought  the   interpretation  ve- 
propriate 
Reader,  I  would  advise  you  not  to  turn    too    quick 
i  a  man  merely  because    lie   is   called  a  Gal- 
en   if  Calvinism    has  been   so  represented  to 
yoi   a*  to  a;>i  isagreable  Squaw91 

to  my  brother,  in  his  dream.  I  determined,  not- 
withstanding the  clamor  which  \  it  me 
ccount  of  my  chan  entiments,  e  the 
o,  and  go  to  Christ,  without  the  camp,  bearing 
his  reproach.  God  in  men  up  many 
friend*.  Not  on!;  church  under  my  i 
erally  continue  my 

iate  Baptist   church   in  Pawtucket,   i  with 

their  pastor,  1:1am  r  me  iViei; 

tian  trials.     '1 

rom  the   i  ition  that 

I   felt  a  I  ■ 

into  the  place,  thinking   it  almost   lawful 
to  bang   people  who  were   Call 

1. — 

1  !•  i  k)d   for  their  kindi 

I    c   nn  t'»   mention   the 

name 


262  MFC  OF  ray  totter. 

whose  kindness  and  affection  manifested  to  inc  I  trtut 
will  be  commensurate  with  my  existeu 

Soon  after  I  became  established  in  my  mind  on 
trinal  points,  I  concluded  to  publish  a  work  on  the 
perseverance  of  the  saints,  which  I  commenced  and 
continued  writing  as  I  had  opportunity,  and  which 
finally  completed  and  issued  from  the  press  in 
July,  1827.  The  arrangement  of  the  work  was  in 
two  parts — 1st,  to  answer  all  the  objections  which  I 
had  heard  urged  against  the  doctrine — and  2d,  to 
prove  it  to  he  true.  I  had  the  satisfaction  of  this 
work's  receiving  the  approhation  of  those  whom  I 
consider  competent  judges.  I  have  already  transcrib- 
ed the  commendatory  remarks  from  the  Religious 
Messenger,  (sec  page  — ,)  which  was  at  this  time 
published  under  the  patronage  of  the  Rhode-Island 
State  Convention,  and  edited  by  Mr.  William  Goodell, 
present  editor  of  the  Philanthropist  and  Investigator, 
published  in  Boston,  a  man  of  superior  talents,  and  an 
able  investigator  of  moral  and  religious  subjects.  Be- 
sides, I  have  reason  to  believe  that  it  has  been  instru- 
mental in  the  hands  of  God  of  doing  much  good.  Ar- 
minians,  however,  or  some  of  them  at  least,  could 
hardly  pardon  me  for  publishing  it.  About  this  time 
I  felt  it  my  duty  to  preach  very  pointedly  against  the 
doctrine  of  universalism.  I  could  not  be  content  with 
the  course  pursued  by  most  ministers  '\to  let  it  alone," 
but  c  rig  it  to  be  ruinous  tothe  souls  of  men,  i 

genial  with  tin  f  the  carnal  heart,  and  foi 

embraced  by  multitudes  who  wished  to  live  in  sin  ami 
still  i  !  to  me  my  duly  plainly  and  iin- 

nredly  to  point  it  out  as  the  doctrine  of  the  devil 
and  the  sure  destruction  of  all  its  votaries.  This  stir- 
red Up  many  of   its  an, 

a  spirit  of  hatred  against  me,  which  tl 
made  manifest  (many  of  them  at  least,)  in  their  con- 
duct. They  seemed  disposed  to  injure  me  if  possible. 
They  would  attend  in  crowds  to  hear  me  preach  evi- 
dently determined  to  find  fault  and  would  frequently 
misrepresent  what  I  said.     One  evening,  it  being  the 


LIEE    OF    RAY    POTTER.  *## 

it  evening  in  the  year,  I  was  expatiating  on  the  aw- 
ful subject  of  eternitv ,  and  when  speaking  of  its  dura- 
tion, mentioned  that  I  was  not  long  since  in  at  one  of 
our  stores,  where  they  were  burning  Lehigh  coal  in  a 
small  stove,  and  made  this  remark  to  the  clerk,  "Sup- 
pose our  earth  were  one  solid  mass  of  coal,  how  loner 
would  it  take  to  consume  it  all  in  this  stove."  I  men- 
tioned in  speaking  that  although  this  would  take  an 
innumerable  number  of  years,  yet  after  the  whole 
fhould  be  consumed,  the  length  of  time  would  bear 
no  comparison  with  eternity  !  eternity  would  be  but 
just  begun.  Some  of  them  went  away  and  said  that 
I  stated  that  after  a  sinner  had  been  in  hell  a  thou- 
sand years,  take  him  out  and  put  him  into  a  stove  made 
red  hot  with  Lehigh  coal,  he  would  freeze  to  death 
in  a  moment!!  I  understood  that  the  author  of  tins  was 
a  man  who  sometimes  tried  to  preach  unirersalisro. 
At  any  rate  it  was  published  in  their  paper  at  Prov- 
idence. Many  such  silly  lies  were  put  in  circulation! 
with  an  evident  disposition  also  in  many  to  injure  raj 
moral  character  if  possible.  They  literally  g 
gnash  oil  ine  with  their  teeth.  Not  all  however, 
who   were  professed  universalit 

10  were  my  near  n<  l  conducted    werj 

differently  and  have  done  me  many  kind  nliices,  for 
which  1  feel  thankful.  God  enabled  ine  to  maintain 
my  stand  for  the  truth,  and  notwithstanding  some  of 
my  frien  1   to   tremble    for    feai  >uld 

swallow  me  up,  yet  many  stood  by  me  and  held  up 
my  hands  i n  the  hour  of  battle.  Some  of  my  friends 
were  for  the  i%  letting  alone  plan,"  for  <>uld  lose 

pome  re  in  the  habit  of 

bearing  me  preach.     M>  ai  nerally  was   thai 

by  til  1  would   pi  !»ty> 

. <tv  person  on  t  irtb  I 

about  in  w  hat  latitude  I  I  had  a  prop 

in  this  COmmotioOi  whil  h  none  knew  but  inv  God  and 
myself,  nor  never,  1  think,  will,  until  1  am  laid  m  tht 
dust 

My  Armnua:  I  had    been    telling   me   that  in 


264  LIFB    OF    BAY    TOTTER. 

embracing  my  present  views  on  theology  I  should  . 
my  usefulness  in  preaching — reminded  me  how  ma 
I  had  bun  instrumental  in  awakening,  &c.   but  new  I 
might  bid  farewell  to  any  expect  . Its. 

God,  in   I  it    that  they    were    proved 

mistaken  in  their  calculations  on  tin*  bead.  Neret 
perhaps  was  my  preaching  more  blessed   than  now. — 

I  frequently  made  excursions  out  into  the  neighbour- 
ing towns  and  villages,  and  almost  always  saw  in  a 
short  time  some  of  the  fruit  of  my  labour. 

About  this  time  I  made  a  visit  to  Sutton,  and  com- 
menced an  interesting  acquaintance  with  the  Rev.  J. 
B.  Boomer  and  his  people,  which  has  since  been  kept 
up  with  increasing  satisfaction  to  myself.  A  circum- 
stance transpired  as  I  was  about  leaving  there  at  the 
time  of  my  first  fisit,   which  rather  a  and 

which  1  cannot  forbear  mentioning.  I  made  this  visit 
in  company  with  a  very  affectionate  brother  in  Chrir>t,  it 
being  the  place  of  his  nativity,  and  where  a  number  of 
his  relatives  vet  remained.  Among  these  was  a  brother 
by  the  name  of  Stephen  Cole,  who  had  been  entirely 
blind  for  about  seventeen  years,  but  who  nevertheless 
was  reputed  eminently  pious  and  an  efficient  and  useful 
member  of  the  Baptist  church  in  Sutton.  Besides,  not- 
withstanding his  total  blindness  he  laboured  constantly, 
would  make  baskets  equal  to  an  ; .  and    by  the 

persevering  industry  and  prudence  of  himself  and  v. 
he  had  acquired  a  convenient  house  for  the  residence 
of  himself  and  family,  with  other  appurtenances.  This 
man  came  to  the  house  frbm  which  we  wen1  about  to 
take  our  departure  homeward,  early  in  the  morning,  to 
bid  us  farewell,  ccc.  and  after  a  few  moments  interview 
expressed  himself  to  this  amount:  That  he  never  had 
been  in  the  habit  of  giving  much  heed  to  dreams,  but 
that  he  dreamed  a  dream  about  two  years  since,  which 
had  been  more  in  his  mind  than  any  oilier  which  he  ever 
had.  He  said  he  dreamed  that  he  and  his  family  were 
in  bed  and  the  Lord  Jesus  in  his  human  form  came  into 
the  house.  Some  conversation  took  place  in  relation  to 
the  missionary  plans,  and  in  a  short  time  lie   departed 


LIFE    OF    RAY    POTTER.  265 

and  made  his  way  towards  Providence,  while  he  (Cole,) 
followed  him  and  soon  found  himself  with  the  Saviour 
walking  down  Providence  streets.  lie  said  that  the 
town  seemed  to  be  much  given  up  to  pride  and  worldly 
pomp,  and  that  superfluity  in  dress  seemed  to  be  the  pre- 
valent evil  and  awakened  the  displeasure  of  our  Lord. 
Presently  after  reaching  about  the  centre  of  the  town 
the  Lord  Jesus  ascended  to  a  conspicuous  place,  and 
began  in  a  most  awfully  solemn  manner  to  reprove  the 
people  who  gathered  around  in  crowds,  for  their  sins 
Such  preaching  he  said  he  never  heard,  and  it  seemed 
considerably  aimed  at  their  manner  of  dressing  and  liv- 
ing. After  he  finished  his  testimony  he  descended  and 
turned  to  Mr.  Cole  and  asked  him  if  he  knew  of  any 
one  in  these  legions  who  would  receive  his  testimony 
and  entertain  him.  Me  told  him  he  did;  he  knew  a  man 
by  the  name  of  Potter,  who  would.  Immediately  he  said 
our  Lord  took  him  by  the  arm  and  led  him  away  some 
distance  to  a  house  where  the  person  just  alluded  to 
stood  ready  to  receive  them  and  gave  them  a  hi 
welcome. 

When  he  came  to  describe  the  house  to  which  they 
went,  I  was  -truck  with  astonishment,  for  it  seemed  ex- 
actly to  answer  the  description  of  the  one  where  I  resi- 
ded. There  were  some  peculiarities  which  made  this 
more  evident,  particularly  the  manner  of  entrance — the 
Stairs  Lr,u!ig  up  on  tDe  ou*  side  &c.  Besides,  he  - 
when  lie  had  the  dream  ne  had  never  heard  of  me, 
and  was  acquainted  with  no  person  by  the  nam- 
Potter.  He  said  when  1  came  into  the  neighbour" 
hood  it  renewed  the  dream  in  his  mind,  and  be  ma 
ed  to  he    forcibly    impressed    that     I    was    the     peTOM 

whom  he  dreamod  <>f.     Not  long  alter,  he  made  a  visit 
to  Pawtucket,  and  when  he  come  to  ascend  the  stairs 
into  the  house  vrbere  I  lived,  he  seemed   remarkabh 
affected,  and  fall   assured  that   it   was  th< 
where  he  dreamed  of  being  led  by  the   Lord  and  • 

.ed. 

ablished  in  my    present 

the  doctrines  of  the  gospel.  I  bad  increasing   views 

\v 


I 

own    tm\ 

which  I  h  experienced,  I  know  it  to 

describe,  in    coi 
ue  mirror,  the   una  Ian 

■:  i  of  the  Ai  mini  an  is,  which 

es   kind  allowances,  ^fec.      But   notwithstanding 
had  of  the  native  depravity 
own  heart,  which  1 
.  i  r.  era  of  tears  t<>  ran  down  mj 
I    can  say  a.~  in  the  presence  of  God,  that  I  do  not 
•  my  hope  of  salvation  has  been  shaken  for  a 
tour  or  five  j  <  ce  I  was 

(for    I    consider   it   a    merciful    deliverance) 
the   Arrainian    system.     I   dont   know   that    th< 
lent  credit,  but  that    is    nol 
but  to  write    the  truth.     Although    as    1 
already  Btated,  1  have  had   soul  humbling  vi 
y  own  vileness,    almost   constantly  ;   yet  notwitb- 
this,  1  have  not,  t.hat    I    know   of,    seen    one 
bat  I  could  realty  doubt  my  eternal  salvation — 
and  this  confidence  and.  assurance  has    arisen    from   a 
s,  of  at  times  being  the  subjc<  ions 

-  of  heart.     One  thing-.  I  know  that  I  have  not 
served  Cod  from  inercinary  hopes  of  heaven  or  slavish 
of  hell,  or  of  being  finally  lost,  during    this  time, 
ed  him  at  all. 
Many  of  my  A  r  mini  an  friends  have  observed  to   me 
that  they  should  think  that  1  should  be  perfectly  hap- 
py, ifl  were  sure  that    l    was    a  Christian,  and  at  the 
same  time  believed  that   <  «<  ry   real  Christian  will  fin- 
ally be    saved.     My    answer    is,    that    undoubtedly    I 
should    be  perfectly  happy,    if    i    were    perfectly    and 
constantly  holy:   but  to  tell   about  a  Christian'-    I  < 
happy  any  further  than  he  is  holy,  is  tome,  at  le 
strange  talk.     It  is  impossible  in  the  nature  of  thii 
Ymi  may  assure  him  of  heaven  and  eternal  happiness, 
and  yet  if  he  feels  in  any  degree    unlike   God,    he    will 
mourn,  and  be  distressed  on  account  of  it.      lie    n< 
can  be  satisfied  until  he  awakes   in  the   likeness  of  hid 
Redee: 


L*FE    OF    RAY    TOTTER. 


*)  how  I  have,  during  this  time  abhorred  myself,  wl 
.nr  the  iaconsistaucy  of  my    heart,   its  remaining 
e    wickedness  and  deceitful  ness.     Howcl 
\y  liave  I  seen  that  nothing  short  of  the  determination 
of  the  great  God,  who  is  omnipotent  in  power,   would 
ever  bring  such  a  perverse  wretch  to  heaven.     I    have 
tired  alone  and   wept  aloud,  being  unable 
<o  refrain  from  it,  in  view  of  my  great  unlikenes  to  my 
Saviour. 

In  proportion  as  I    had   these   views  of  my  bell- 
scrviuLr,  considered   in   my  .<(?/,    I  had    corresponding 
ed  views  of  the  glorious  grace  of  the  gospel  of  Je- 
sus Christ,  and  more   constantly   realized  that   it   i 
alone  that  I  could   be   saved.     At    the   sa 
I  have  enjoyed  unspeakable  satisfaction  from  the 
ction  thai   "  God  reigns" — that   notwithstanding 
wicked  men  and  seducers  wax    worse  and  worse,   op- 

ng    the    government    and    counsel    of  (» 
though  things  in  general  wear  a  dark  aspect  I 
if  the  Lord  had  forsaken  the  earth  :  yet  the  Lord  ( 
•  at  reignctb,   and  will  ultimately  be  glorii 
n  them  that  cd,   and  them  that   perish; 

itent    sinn  •    bring   U] 

n  ift  destructi<  i  oluntarj 

God  will  cause   all   things  to    u 
liter  for  the  good  of  those  who  love  God,  who 
the  c  irding  to  his  purp 

As  it  rei  nporal  bh  i  have  always 

_fh.      I  never  had  a    Stated    salary,    that    i 

particular  sum  fixed  upon  per   ycav,  for    preachir 
but  my  plan  has  been   to   enter  into  the  vineyard    of 
the  Lord,  and   commence   n  ojk 

:  tl.it  if  I  n  ere  tj  ulj  called  there  bj  the  M 
uffer  roe  to  want  for  an)  goodthi 
J f  v>  tin  of  God  and  hi<  right- 

.    all    tin  1 

it  lie  believed  he 

G  host   to  preach  the  gospel, 

and  I  .  and 

•    • 


868  Mi  r    OF    i!\v    in.  i  i  ci:. 

•  of  doing  good,  and  at   tin*  mum  ti  tie 

place,  because  he  feared  coming  to  want  n 
limrr,  betrayed  a  great  lack  of  Faith  in  God,  and  n 
Bttrelj  demonstrated  that  Ik*  put  more  confidence  in 
mortal  man,  than  in  Him  who  made  "the  worlds." — 
Atthesame  time  let  ua  remember  that  a  people  who 
will  let  a  minister  of  the  gospel  want  tor  the  comforts 
of  life,  while  labouring  among  them,  if  it  be  in  their 
power  to  render  him  assistance,  <Jenv  the  faith,  and 
are  worse  than  infidels.  The  labourer  is  worthy  of 
his  hire,  and  although  it  ill  becomes  a  minister  of 
Christ  to  manifest  more  anxiety  about  his  salar; 
temporal  support,  than  about  the  salvation  of  the  <<>\\\> 
of  the  people,  to  whom  he  preaches  :  yet,  it  as  ill  be- 
comes a  people  to  neglect  their  minister,  and  Buffer 
bis  mind  to  be  embarrassed  with  pecuniary  difficul- 
God  will  undoubtedly  make  it  manifest  in  the 
^reat  and  solemn  day,  that  the  distress  manifested  by 
many  on  account  of  the  clamor  against  hireling 
preachers,  originated  in  that  fruitful  source  of  all 
evil,  ••  the  love  of  money" — And  while  many  hireling 
preachers  will  undoubtedly  be  denied  an  admittance 
into  the  heavenly  Jerusalem,  multitudes  of  selfish 
hearers  will  also  undoubtedly  find  that  no  covetous 
man  who  is  an  idolater,  hath  an  inheritance  in  the 
kingdom  of  Christ  and  of  God!  Let  ministers  and 
people  remember  their  mutual  duties. 

For  my  own  part  I  have  thought  no  minister  was 
ever  blest  with  more  sympathetic,  kind,  and  affection- 
ate friends  and  brethren,  than  myself.  The  church 
of  which  I  had  the  care,  although  generally  not  in  af- 
fluent circumstances,  have  nevertheless  loaded 
with  favours,  and,  with  perhaps  some  individual  excep- 
tions, unceasingly  manifested  an  anxiety  for  my  com- 
fortable support,  which  demands  from  me  never  fail- 
ing gratitude  and  esteem. 

In  reflecting  <>n  the  goodness  of  God  to  mc,  and  the 
kindness  of  my  brethren  and  friends,  and  at  the  same 
time  realizing  myself  to  be  unworthy  of  the  least  of 
the  favours  which  1  have  received,  my  >oul  is  frequent* 


LITE    OF    RAY    tOTTER. 

]y  humbled  within  me.  Surely  I  have  made  poor  re- 
tarns,  and  have  reason  to  repent  of  my  negligence, 
stupidity  and  inactivity,  in  dust  and  ashes  before  God 
and  man. 

Within  two  years  both  of  my  kind  parents  have 
been  called  from  earth,  to  try  the  realities  of  the  in- 
visible world  !  My  mother,  as  I  have  already  men- 
tioned] was  first  taken.  I  had  always  thought  1 
would  be  almost  insupportable  for  me  to  part  with  my 
parents,  and  when  1  was  notified  of  her  sickness, 
which  it  was  thought  would  be  unto  death,  and  while 
making  my  way  to  visit  her,  and  also,  when    first    cn- 

Bg  the  room  where    she    lay  sick,   and  puntfflg 

ith,  I  was  exercised  with    feelings  that  are   known 
only  to  those  who   have   parted  with  parents  most   af- 

tion&tely  dear  to  them  ;  but  finally  grace  triumph- 
eJ^or  a  sweet  heavenly  spirit  seemed  to   fill  the  very 

:j  where  she  lay.      Never  do  I  recolle  ing  a 

soul  more  calm,  serene  and  triumphant  in  death,  than 
hers  appeared  to  be*      Alter  the    iir^t   flow    of   nai 

>sided,  1   asked  ber  how  site  felt 
in     her     mind,    and    received    the     following,   in 
in     answer.       Said  she,  the  day  that   1 

b    appearance   of    another 

>.:ji    of  snow,    which     is    naturally     i 

10   much]   and   it    is   now 

»w,   but  I    reflected    on    it 

for      a      moment,     and      could      with    all     my     1 
say — If  it  storms,  it  will   be  well,  and    if  it    is 

-her,  it  will  be  well  —  1 1'  i  am  sick,  it  will  be 
well,  and  it'  1  enjoy  health,  it  will  be  Weil — 1  <%  1 
li\c  it  will  be  well,  and  it  will  be  well  if  I  die  !  — 
1  felt  ever  since,  and  <<>  do  i  feel  now 
then  wished  me  to  pray  with  her  onC6  D] 
which  I  accordingly  did,  and  returned  home  in  or- 
der t<»  bring  my  wit.  her  in  the  morning, 
but  iu  \«  r  ian  her  more,  ab\c  |  Bhe  died  most  sweetly 
and    calmly    in  t  he  61  c  in  Bg,      The  w  huh:  famil  \    - 

ed    supported   beyond  their  most  sanguine  axp< 

lions,    under  this  dispensation   in   the   removal    «»t 


270  urr.  of  kay  pottkr. 

of  the  lovliest  earthly  friends  that  most  ever  lived. — 
O  the  value  of  religion,  in  a  dying  hour,  not  only 
to  those  who  die,  but  to  friends  who  survive  to  wit- 
ness the  scene.  The  following  lines  in  rhyme, 
which  I  mostly  penned  down  about  the  time  of  my 
mother's  death,  although  they  make  no  pretensions 
to  being  good  poetry  vet  are  somewhat  expressive 
of  the  scene,  and  thB-eadcr  will  therefore  pardon 
me   for  here  introducing  them. 

The  wrap  at  the  door,  we  all  heard  as  usual* 
And  the  door,  it  was  open'd  with  alacrity  too, 
Come,  stranger,  come  in,  (for  we  knew  no  refusal,) 
Dost  thou  seek  refreshment  or  to  tell  something  new? 

I'm  thy  Father's  hir'd  man  quoth  the  serious  stranger, 
And  come  on  an  errand  both  solemn  and  sad 
Thy  mother,  thy  mother,  if  sick  and  in  danger, 
To  see  thee  once  more  would  make  her  heart  glad. 

And  is  there  some  hope,  (for  I  wish'd  so  to  have  it,) 

0  tell  me,  pray  tell  me,  is  there  hope  of  her  life, 
To  me  her  life's  precious  I  pray  God  to  spare  it, 
Ah,  how  can  I  witness  her  last  dying  strife. 

1  thought  of  my  childhood,  and   my  mother's    sweet 

counsel, 
As  I  mounted  the  steed  and  rode  over  the  plain 
Ah  !  how  can  I  give  her  the  last  solemn  farewell, 
Who  always  stood  by  me  in  sorrow  and  pain. 

'Tis  my  mother,  my  mother,  (how  dear  is  a  mother') 
That  used  to  console  me  in  the  dark  trying  storm, 
Now  6icknes6  has  seized  her,  I  fear  now  t'will  sever 
My  mother  far  from  me  no  more  to  return! 

And  I  thought  of  the  days  of  my  youth  and  my  boyhood 
The  counsel  she  gave  me  and  the  tears  that  she  shed, 
And  the  prayers  offer'd  since  I  grew  up  to  manhood, 
That  heaven  would  bless  me,  that  my  soul  might  be  fed. 


LIFE    OF    RAY  POTTER.  2~1 

And  now  must  I  lose  all  her  counsel  an  1  kindness, 

All  !  no  more  must  she  visit  my  humble  abode 

Must  death  close  he:  eyes  that  beain'd  with  such  mild- 

nesi 
When  she  told  me  of  heaven  and  marked  out  the  road 

Thus  the   steed  mov'd  on  swiftly  to  the  house  of  mv 

father, 
And  the  door  it  was  open'd  by  brothers  and  friends 
I  gaz'd  oo  their  faces,  and  they  look'd  at  each  otiier, 
And  silently  told  me  she's  near  to  her  end  ! 

And  has  the  time  come  that  dread  solemn  hour, 
T'forebodiog  of  which  has  long  made  me  mourn, 
When  my  mother  must  yield  to  death's  dreadful  power, 
No  more  shall  I  see  her  while  here  I  sojourn? 

Thus  thought  I  in  silence    while  I    warmed   my  cold 

fingers, 
Preparing  to  enter  the  room  where  she  lay, 
And  to  see  her  on  the  brink  of  eternity  linger, 
To  comfort  her  soul  und  to  hear  what  she  would  say. 

And  I  thought   I'd  not    weep   when  I  went  to  her  bed 

side, 
For   she   could   not   endure  that  her  children  should 

mourn, 
So  I  braced  up  my  bosom  as  I  set  by  the  fireside, 
Then  made  my  way  softly  to  the  dark  solemn  room  ! 

And  I  entered  the  door  and  cast  a  look  at  her, 

O,  nature  then  faultered,  I  cried  like  a  bain*, 

My  braces  were  gone  and  my  ship  lost  her  rudder, 

But  1  wiped  of  the  tear   when  I  heard   what   sbc  laid 

Tor  she  talk'd  of  her  comfort  which  religion  imparted. 
To  her  BOOl  01  she  lingered  and  panted  lor  breath, 

And  told  me  to  weep  not  ii  she  never  recorer'd 

For  grace  reigned  triumphant  o'er  Marrow  and  death  I 


^•-> 


lifl   or   n.vv   POTTEP, 


Thai  died  my  dear  mother,  but  lei  me  not  murmur 
I'll  meet  her  I  trust  in  the  regiouf  above, 
Where  BIB,  pain,  and  death  does  never  disturb  her, 
And  where  \vc  shall  dwell  in  an  ocean  of  love  ! 

About  one  year  after  the  decease  of  my  mother  my 
father  followed  her.  He  had  for  some  time  previ- 
ous to  her  death  been  out  of  health,  and  after 
taken  seemed  rapidly  to  break  down.  His  death  how- 
ever, was  rather  sudden  and  unexpected  when  it  took 
placet  &nd  I  received  no  intelligence  that  he  \ 
thought  lo  be  near  his  end,  until  the   mesi  note 

with  the   news    that  he  was  gone,  on  the  day  too  that 
I  was  expecting  a  visit   from  him.     He  never  appear- 
ed so  strong  in  the  faith  as  my  mother,  yet  he  expj 
scd  great  support    and    comfort  in  religion  as    he  was 
gradually  declining  and  travelling  down   to  th< 
and  rejoiced  in  the  hope  of  resting  with  God    in  I 
en,  where  he  trusted,  lie  said,  that  he  should  meet    Ins 
wife  no  more  to  part,  or  wftr ds   to  this  import.     His 
moral  character  through  life  I  believe  was  irreproach- 
able.     The    following   is  an   obituary   notice    of  hi> 
death  from  the  pen  of  Judge   Howard,  a  respectable 
citizen  of   Cranston,   who   had  for  about   thirty  year- 
been  his  near  neighbour  : 

11  Died  in  Coventry,    on   Friday  morning    last,  Cot. 
Andrew  Potter,  aged  67  years.      In  the  d<  rela- 

tions of  life,  and  in  all  his  dealing  with  his  fellow  men, 
he  kept  steadily  in  view  the  great  principles  of  virtue 
and  religion;  and  by  his  suavity  of  manners,  the  be- 
nevolence of  his  disposition,  and  his  many  acts  of 
kindness,  had  gained  the  esteem  and  respect  of  all 
who  knew  him.  Although  wasting  under  the  influence 
of  disease  for  many  years,  and  to  add  to  his  afflic- 
tions, deprived  of  the  partner  o,f  Ins  cares  and  the 
soother  of  his  sorrows,  yet  he  uttered  no  complaint, 
but  sought  for  and  found  consolation  and  support  in 
the  Christian  religion,  of  which  he  was  a  worthy  pro- 

ISOr.      Having  lived  to  enjoy  the  satisfaction  of 
ing  two  of  his  sons  ordained  to  the  ministry  and  atten- 


MFK    OF    RAT    POTTER.  Q73 

lively  listened  to  as  preachers  of  the  gospel,  he  had  no 
desire  to  prolong  his  stay  here,  and  could  welcome 
death  as  the  end  of  his  sorrows  and  the  commence- 
ment of  never  ending  felicity.  4  Let  me  die  the  death 
of  the  righteous,  and  let  my  last  end  he  like  his.3 

Xot  lon^  since,  the  Rhode  Island  Quarterly  meet- 
ing acted  over  the  same  farce  in  relation  to  the  Cran- 
ston Church,  that  they  did  towards  us  ;  the  circum- 
stances were  substantially  as  Allows  :  The  Cranston 
church  excluded  live  members,  one  of  whom  was  the 
clerk  of  the  church.  He  peremptorily  refused  to  give 
up  the  church  hook,  before  and  after  his  exclusion, 
hut  called  himself  and  those  who  were  excluded  with 
him,  together  with  two  members  who  were  before  ex- 
cluded, and  also  a  very  few  others  who  were  prevail- 
ed upon  to  join  them,  "the  church,"  that  is,  the  orig- 
inal church.  The  Free  Will  Baptist  Quarterly 
Meeting  seem  to  have  approbated  them  in  this  con- 
duct, for  they  have  received  them  into  their  connex- 
as  the  Cranston  church.  Now  this  very  same  clerk 
represented  the  Cranston  Church  as  having  265  mem- 
bers at  the  annual  meeting  of  our  Conference  at  Paw- 
tucket,  about  two  yean  Bince,  after  which  many  more 
were  added  before  the  time  that  he  was  excluded, 
making  the  total  number  over  300,  yet  he  now  coj 
forward  and  calls  himself,  with  these  few  members, 
(tiie  mo>t,  I  understood  by  the  Rev.  Mr.  Tobey,  winch 
they   pretend    to    count    with   them   at  the    lime    ' 

ived,  being  but  about  40)  the  church  !    A  rid  n  - 
fuses  more  irer  to   give  up  the  property  of  the  Cran- 
ston church,  viz.  their  book  winch  they  had  entn 
to  his  care.      And  tins  conduct  the  Quarterly  y\ 

ing  approbate. 

1  should  not  have  stated  tin-  bad  u  not  been  f<>r  a 
which  transpired  the  other  day,  which  I 
shall  here  mention.     Being  on  a  visit  to  the  neighbor- 
hood of  tin-  Nightingale  I  a   Smithfiela,  and 

falling  m  company  with  -<rm>  <»!*   the    m<  the 

Cranston  church,  they  stated   thai  a  Pree  Will  Bap- 
preacher  by  th  f  J  din  Vcndiaw,  had  paid 


2"  4  LIFE    OF    HAY    I'oTTER. 

them    a    visit,   and   evidently  tried    to  disaffcct  their 
minds  towards  t he  church  of  which  they  were  ru- 
bers; vindicated  the  cause  of  the  excluded  members 
before    mentioned,    and    furthermore    contended   that 
they   were    the   original   Cranston    church — and    m 

impudently  asked  one  of  them,  Mrs.  H ,  if  she 

had  gone  off  with  Elder   T *s  party,  or  words    t<» 

that  import      She    answered    that    she   hail  not    g< 
off    with    any  body.      Well   then,    he  said,    you  are  B 
member  of  our  church — .-lie  answered,  No,   1  am    in  r 
a  member   of  your    church,  I  belong   to  the  Cram-ton 
church,  where  I  iirst  joined. 

Now  such  an  outrage  on  common  sense,  plain  truth, 
scripture  discipline  and  every  thing  else  almost  w Ji 
is  good,  looked  to  me  so  abominable  and  disgusting 
that  I  could  not  forbear  making  this  statement — and 
this  individual  is  not  alone  in  his  statement  neither. 
Now  suppose,  reader,  that  a  Town  Clerk  should  he 
displaced  from  his  office  and  still  refuse  to  give  up  tin- 
records  of  the  town,  what  name  would  be  given  to  such 
conduct  ?  This  man  I  understand  was  first  turned  out 
of  the  office  of  Clerk,  before  he  was  excluded  from 
Church,  and  refused  to  give  up  the  records  of  the 
Church  when  they  demanded  them  to  be  placed  in  th< 
hands  of  his  successor,  and  set  at  defiance  the  power 
and  authority  of  the  church. 

Do  tho  Free  Will  Baptist  Quarterly  Meeting  intend 
to  pursue  this  course  in  this  country,  approbating  and 
encouraging  refractory  individual  members  in  the 
churches  of  other  denominations,  in  not  submitting 
wholesome  church  discipline,  and  in  withholding pro|  - 
erty  when  demanded  which  the  church  may  have  en- 
trusted tot  heir  care  ? 

One  of  their  principal  men  once  told  me  that  he 
did  not  wish  for  a  much  better  recommendation  than 
an  excommunication  from  a  Calvinistic  Baptist  chui 
or  words  to  the  same  import  ;  and  this  conduct  looks 
if  the  Quarterly  Meeting  had  imbibed  the  same 
doctrine.  If  I  have  not  stated  facts,  let  it  be  shewn 
wherein  I  have  erred.     Let  it  be  denied  if  it   can  be 


LIFE    Or    RAT    POTTER. 

that  according  to  the  statement  of  this  very  clerk  him- 
self, there  were  in  the  Cranston  church  more  than 
members;  and  let  it  be  shewn,  if  it  can  be,  that  one 
eighth  part  of  the  whole  are  united  with  him  :  and  let 
it  be  shewn  also,  how  it  is,  that  these  few  members  are 
the  church — the  original  church.  The  fact  is,  almost 
the  whole  of  the  church  have  been  personally  visited, 
and  their  signatures  obtained,  stating  how  they  stand 
in  relation  to  this  affair  ;  and  I  promise  by  the  grace 
of  God,  if  I  can  wield  a  pen  and  am  not  otherwise  hin- 
dered in  divine  providence,  that  if  the  Free  Will  B 

shall  undertake  to  vindicate   their  proceedings  in 
relation  to  this  affair  and  not  give  a  correct  statement, 
that  ten  thousand  Pamphlets  shall  be  forth  coming  in 
due  season,   for  gratuitous  distribution,  in    s  i 
the  truth  :  /  too,   by  an    overwhelming  ma- 

jority of  the  Cranston  church  who    irerc    members  at 
the  time  the  difficult  J  took    place.     I  feel    an    at: 
nient  to  that  church,  and  moreover,  I  am  determined 
by  I  mce  of  God's  grace,  to  bear  my  testimo- 

ny against  iu<  ;h  proceedings.     It  1-  totally  destructive 
of  all  church  government  and  discipline,  and  strikes  at 
the  very  root  of  the  testimony  of  Christ  and  his   aj 
tie-  in  relation  to  tin-  subject. 

These  members  a'  'ngthem  t  canon- 

(y  hi  considered  <■  /church, 

and  most   certainly  the   leading    one-    w.  ;•■•   BXClu 
and  the!.  any  man  or  set   of  men  to    say   that 

tin",  are  the  original  church,  and  to    make  tin-    a  pre- 

tence  for  keeping ]tht  property  of  the  original  church, 
induct  whi       I         e  the  candid  reader  to  nan:' 
entlyaj  he  can.     If  the  Free  Will  Baptist 

ternnned  to  pursue    thil  track    they  will  til  d  one  man 
at  least  in  tie  nfl  who  v.ill   not  how   tc  them  •     / 

thini 

No  doubt  but  tin-  testimony  will  add  t<>  my  foi 
■ins,  in  their  viewt  and  1  shall  now,  .f  possibli 
•idered  n  rigeral  and  ob  If 

!  could   only  become  intend   th 

mere   handful  oi 


270  i. in:  ok  ray  roTTF.n. 

church,  are  the  church,  in  opposition  to  eight  or  ten 
times  their  number — that  the  clerk  of  a  church  is  war- 
rantable in  keeping  the  property  of  the  church  which 
has  been  entrusted  to  him,  when  demanded  ;  or  thai  a 
church  clerk  by  carrying  away  the  rccorrf<<  doei  cer- 
tainly carry  away  the  church,  no  doubt  but  I  should 
then  be  considered  by  some  people  a  very  tine  man — 
especially  it  I  would  advocate  such  a  theory  in  circum- 
stances when  it  would  be  a  favour  to  OUR  DENOMI- 
NATION. 

11  He  that  hath  ears  to  hear  let  him  hear"  this  plain 
truth,  that  an  unholy  combination  against  the  troth 
will  never  prevail,  although  its  votaries  are  as  nu- 
merous as  the  sands  of  the  sea  shore. 

I  pity  from  my  heart  some  individuals  of  the  Crans- 
ton church  who  have  become  involved  in  this  nflair, 
and  have,  as  they  think,  taken  shelter  under  the  wings 
of  the  Quarterly  Mieting.  May  the  gracious  God  in 
mercy  open  their  eyes  to  see  the  inconsistency  of  their 
conduct.  I  do  not  believe  they  understand  by  whom 
they  are  led. 

CONCLUDING  REFLECTIONS. 

In  reviewing  my  life  what  reasons  do  I  find  for  the 
deepest  humility  and   unfeigned   repentance,   and  at 

the  same  time  to  adore  and  admire  the  astonishing 
grace  and  goodness  of  God  in  his  dealings  with  me, 
the  chief  of  sinners.     When  I  consider  I  ran- 

tageous  circumstances  attending  the  early  part  of  my 
life,  in  respect  to  obtaining  even  a  common  school 
education,  I  can  but  be  thankful,  that  (however  limit- 
ed my  literary  attainments  are,)  I  hava,  through  Di- 
vine mercy  obtained  what  I  have.  So  that  in  general 
1  hope  1  am  able  in  speaking  or  writing  to  communi- 
cate my  ideas  so  that  1  can  be  understood  ;  and  this, 
if  our  ideas  are  good  for  ami  thin?,  I  consider  to  1 
the  most  important  point.     SVhen  I  also  consider 


LIFE    OF    RAY    POTTER.  *2i7 

relative  situation  at  the  time  I  experienced  religion, 
falling  exclusively  into  the  hands  of  Arminian  teachers, 
and  being  extremely  ignorant  of  all  theological  con- 
troversies and  disputed  points,  in  divinity,  O  how 
grateful  I  feel  to  God,  for  leading  me,  a  blind  sin- 
ner, by  a  way  that  I  knew  not,  and  in  briuging  me 
to  that  knowledge  of  the  truth  to  which,  through 
divine  grace,  I  have  attained. 

I  never  can  express  the  satisfaction  of  mind  which  I 
have  in  the  enjoyment  of  my  present  views  of  the  doc- 
trines of  Christ.  I  have  not  the  least  wavering,  in  respect 
to  their  truth,  nor  have  I  had  since  I  first  was  brought 
to  see  them  in  their  beauty,  which  is  now  some  four  or 
five  years.  In  the  liirht  of  that  system  of  divinity 
which  I  now  am  satisfied  fs  (in  the  main)  the  truth, 
I  see  the  ever  hie  on  the  throne  of  the    inn- 

ing all  in-  pleasure — and  although  multitudes 
of  m  5e  their  hearts  and  hands  in    re- 

bellion against  his  government,  and  bring  upon  them- 
Belvea  BWift  I  I,  yet  am  1  sure  that  hi- 

shall  and   that  Ik.*  will  conduct  anil  overrule  all 

things  in  the  moral  and  natural  world,  to  his  OWfl  [ 

1  of  intelligent   cxeatu 
Although  clot:  ind  about  his 

throne,  and  although  there  may  he  many  things  in   his 

work  .  that  to  i  t  fi- 

creature, 
ed  that  the  Ju  eiVth   will   do  right,  that 

be  is  not  only  infinite    in  \\  i 

Dt  and    omnipresent,    but    also    infinit 

i     and    h.  '  iplicitlj 

t  me  in  his  word,  with 
and  to  how  in  willing  submission  to 
of  in  I  mean  pUrtica]  I   to 

■  things  which  Arminians  and  others  con 
they  saj ,  to  be  bo  intol 
ing  differ  h  men    for   his   owri  glory   and 

fOOd  of  the  uni  llOUgh  he  deal-  im 

ly  by  none. 

I,  1  know  ,  tO  he  less  than  th 


LITE    OF    RAY    TOTTER. 

the  most  sinful,  unworthy  wretch  who  ever  lived,  bar- 
ing requited  the  Lord  with  the  vilest  ingratitude  foi 
blest  al  and  innumerable,  which  I   have  con- 

stantly received,  from  my  birth  to  the  present  moment ; 
&mned  against  light  and  knowledge,  and  that  t6o 
st  a  God  who  lias  been  gracious  to  me  in  deliver- 
i  the  day  of  trouble,  when  I  was  ready  to  >mlv 
to  ruin  forever,  for  which  I  know  I  deserve  the  lowest 
hell,  and  on  account  of  which  I  frequently  cry  out. 
11  o  wretcHed"iman  that  I  am,  who  shall  deliver  i 
from  the  body  of  this  death  IM  Yet  notwithstanding 
this,  I  do  rejoice  that  the  "Lord  God  omnipoti 
reigneth,"  and  am  willing  to  be  in  his  hands  lor  life 
and  death,  for  time  and  for  eternity  ! 

J  low  is  it  possible  for  a  saint  to  have  comfort,  in 
fiew  of  future  scenes,  according  to  Arminian  senti- 
ments ?  Suppose  that  it  is  promised  in  the  word  of 
God,  that  Jesus  shall  reign  from  shore  to  shore,  that 
his  kingdom  shall  ultimately  prevail,  and  fill  the 
whole  earth? — yet  are  these  things  promised  any  m 
positively  than  that  his  sheep  shall  never  perish  ? — 
Surely  not,  why  then  may  not  one  fail  as  well  as  th« 
other  !  Why  not  say  that  Christ  shall  reign  in  the 
earth,  and  that  the  knowledge  of  God  shall  cover 
the  earth  as  the  waters  do  the  sea,  "IF"  men  will 
submit  to  him  !  but  it  is  doubtful  whether  they  will  or 
not,  and  consequently  it  is  altogether  uncertain  wheth- 
er the  stone  which  was  of  the  mountains,  with- 
out hands,  shall  fill  the  whole  earth,  or  not  :  or  in- 
deed, whether  Christ  to-morrow,  or  next  year  shall 
have  one  single  subject  <>r  not  on  the  earth — for 
for  obtaining  new  ones,  be  may  ofier  salvation  to  this 
individual  and  he  may  refuse,  to  another  who  also 
rejects,  and  so  on  through  the  whole,  and  be  univer- 
sally spurned  ;  and  as  for  those  who  have  become 
Chris  B  may  fall  away,  and  another,  and  so  on 
with  the  whole;  Christ  he  left  without  a  seed — the 
church  exterminated  from  the  earth — the  wicked  tri- 
umphing and  the  devil  reigning.  I  do  not  in  this, 
draw  wrong  inferences  from  their  premises — these 
things  are  a  fair  deduction — and  now  I  sav  what  com- 


LIFE    OF    RAY    TOTTER. 

fort  to  holy  beings  can  there  be  in  such  sentiments  ! — 
But  the  fact  is,  pious  Arminians  do  not  stick  to  their 
text — hut  in  their  prayers,  and  anticipation 
future  blessedness  of  gospel  times,  they  unreservedly 
acknowledge,  and  take  comfort  from  the  system, 
which,  in  their  heat  of  controversy,  they  say  i 
hate — that  is.  that  God  will  have  a  people,  that  the 
heathen  shall  be  given  to  Christ  for  his  inheritance, 
and  the  uttermost  ends  of  the  earth  for  his"  possession: 
that  God  reigns  and  will  reign  and  do  all  filings  well : 
that  his  providence  is  universal,  even  to  the  number- 
inn  of  the  hairs  of  our  heads,  and  that  not  a  sparrow 
falls  to  the  ground  without  him. 

It  seems  to  me  infinitely  desirable    that    the   people 
of  God  try  to  meet  and  unite  on  bible   ground.     That 
every  one  take  his  bible,   with  a   mind  open  to  convic- 
tion, and  read  it  prayerfully;  beseeching  Him  wi 
Spirit  dictated  the  writing  of  it,  to  illuminate  bis  r.nder- 

l  ling  and  open    to    him  the    scriptures 
one  to  hunger  and  thirst  for  truth,  and  labour  to  know 

r  a  bidden  treasure.     1  )r.   B 
tells  us  that    he   read   the    bible   much,  on   his   knees, 
while  Ik  ring  from  the  maze  of  error  and  f! 

doctnnr,  to  the  views  of  doctrine  in  which   he  ulti- 
mately became  established. 

All  denominations  are  praying  for  the  fcatchu 
see  ej  i  to  ej  i ■.  and  for  all  the  p<  rod  to  he  uni- 

ted.    Now  let  me  ask  if  there  be  n 
tradiction   in   t h«-ir  conduct   to  then-  prayers  I     It  is 
not  likely  to  me  thai  any  denomination,  <>m- 

1  perfectly  right,  both  in  doctrine  and  or- 
dinances,  as  they  should  stand  ;  and  ye1  their  atta 

Dt  tO  their  p;u  :<>  ihut    til 

to  all  which  i  |y  and   reasonably  al- 

lentiments.     Let   it 
ed  that  when  Christians  unite  in  the  f  the 

millennium,  lljat  it   will  be  Ml  thi   truth*      While,  then  - 

fore,  we  pray  for  the  coming  of  tie  .1  for  the 

deal  the   dispelling   of  the 

tlouds  of  error  <n\i\  superstition,   and   the 

ipel  truth  in   itl  and  jni- 


260  LIFE    OF    RAY    TOTTER. 

rity — how  important  that  we  do  not  oppose  that  very 
truth   which  we    say  ne  wish  to  prevail,  and  adv<n 
error,  while   we   declaim    against    it.     E?<  ry    person 
should  believe  for  himself.  We  are  commanded  lo  have 

our  loins  girt  about  with  truth,  that  we  may  lie  able 
to  stand  in  the  evil  day,  hut  if  we  take  religious  opin- 
ions at  wholesale  from  others,  without  even  exam:! 
them  ourselves,  and  seeing  why  they  are  so,  we  shall 
not  he  found  in  this  condition,  but  be  tossed  on  an 
ocean  of  unceitainties  in  the  trying  hour.  Now 
the  bible,  as  it  respects  the  fundamental  doctrines 
which  it  contains,  I  consider  a  very  plain  book — 
but  the  truth,  every  part  of  it,  is  so  contrary  to  the 
carnal  heart,  that  where  it  is  plainly  exhibited  in 
the  bible —yes,  as  plainly  as  the  sun  ever  shone,  we 
frequently  say  we  don't  understand  it.  If  we  did  not 
know  that  the  heart  of  man  is  depraved,  oppos- 
ed to  God  and  deceitful  above  all  things,  we  should 
not  believe  it  possible,  if  we  did  not  know  it  to  be 
a  fact,  that  men  professing  to  believe  the  bible  to 
be  an  inspired  book,  and  likewise  declaring  their 
willingness  to  acquiesce  with  all  which  it  teach- 
es, would  make  such  work  with  it  as  they  do. — 
When  we  reflect  on  it,  we  can  but  be  astonished 
that  the  Lord  bears  with  men  as  he  does,  who  profess 
to  be  his  friends,  and  at  the  same  time  appear  to 
be  determined  to  argue  away  the  plain  import  of 
the  scriptures,  in  order  to  accommodate  it  to  their 
favourite  notions  and   preconceived  opinions. 

How  I  ever  not  along  as  1  did  with  A  r  Humanism 
so  long,  with  the  bible  in  my  hand,  which  so  evi- 
dently condemns  it,  I  can  hardly  conceive*  Armin- 
ians  say  the  bible  teaches  their  doctrine — and  there 
is  no  doubt  but  what  it  does,  so  far  as  they  bel 
the  truth,  and  no  farther.  They  say  that  the  bible 
teaches  that  Christ  haa  made  an  atonement  for  the 
sins  of  the  whole  world:  Very  well;  we  grant  it  as 
readily  as  they  do,  and  perfectly  agree  with  them  in 
sentiments,  that  whosoever  will  come,  may  come,  &c. 
But  is  this  all  which  the  bible  teaches  in  relation  to 
this  subject  ?     I  say  not.     The  bible  also  teaches  that 


LIFE    OF    RAY    POTTER.  281 

notwithstanding  the  atonement  is  general,  and  mer- 
cy offered,  freely  offered  to  all,  yet,  that  man  is  so 
desperately  wicked  and  opposed  to  God  that  not  one 
will  accept  of  salvation,  unless  God  bring  him  to  the 
feast — that  is,  make  him  or  cause  him  to  he  willing 
to  be  saved  in  God's  appointed  way.  And  here 
they  fall  short,  or  will  not  give  consent  to  all  scrip- 
ture, and  when  they  come  to  the  doctrine  of  falling 
away,  they  reject  scripture,  although  it  may  not  seem 
to  them  that  they  do. 

My  principal  design  in  writing  this  work,  is  to  en- 
deavour to  show  the  fallacy  of  that  doctrine.  Since 
I  have  become  convinced  that  it  is  erroneous,  I  have 
felt  an  inexpressible  strong  desire  that  others  who  are 
entangled  in  it  may  also  be  convinced  of  their  mistake. 
I  hope  that  what  I  have  written  will  be  read  with 
candour  by  my  Arminian  brethren,  and  as  they  read 
that  they  will  give  way  to  reflection.  I  hope  that  I 
have  not  written  any  thing  which  may  unnecessarily 
injure  the  feelings  of  any  one.  I  wish  well  10  Mount 
Ziou  and  all  the  children  of  God.  I  consider  the 
doctrines  which  I  have  advanced  and  vindicated  to  be 
true,  and  those  which  I  have  opposed,  more  or  less 
false;  and  I  hope  that  my  honestly  stating  this,  and 
also  u-iDLi'  what  argument  I  could  in  support  of  the 
.lion  which  I  have  taken,  will  not  be  construed  by 
those  who  are  of  a  different  opinion,  as  implying  a 
disposition  to  injure  any  person,  but  rather  from  a 
m1  to  my  fellow  men.  I  hope  that  my 
old   acquaintances  in   Rhode  bland   and  elsewhere 

who  may  haw  Conceived  an  opinion  that  1  bare  em- 
braced some  soul-destroying,  wicked  doctrine,  in  the 
khange  which  has  takeu  place  in  my  mind,  \%  1 1 1  take 
|are  to  examine  nay  sentiments  critically  and/infA/iff- 
/y,  as  I  bare  stated  them  in  the  f  a  tIy,  and 

not  prejudge  them  beforehand,  or  hold  on  upon  their 
nrepoi  in  opposition  to  scriptu  n   and 

plain  matter  of  fact.  <>  tnaj  this  work,  imperfect  as 
n  is,  prow  a  blessing  to  the  souls  of  men  and  tend  to 
the  glory  of  that  grace  which   1  trua  has  made   the  au- 

13 


969  LIFE    OF    RAY    TOTTER. 

thor  accepted  in  the  beloved.  With  these  desires  I  send 
it  out  into  the  world,  realizing  that  I  am  rapidly  hasten- 
ing on  the  journey  of  life,  and  that  I  must  soon  make  my 
exit  from  time  into  eternity  !  I  implore  an  interest  in 
the  prayers  of  the  reader,  if  he  has  access  at  the  throne 
of  grace.  Those  who  have  had  similar  trials  know  how 
to  sympathize  with  me  when  men  hate  me,  because  I 
tell  them  the  truth.  If  I  know  my  own  heart  I  feel  no 
angry,  malicious,  revengeful  disposition  towards  any 
living  mortal.  If  any  have  injured  me,  I  pray  God  to  give 
them  repentance,  free  forgiveness  and   eternal  life.      If 

I  have  injured  any,  which  I  undoubtedly  have,  and 
sometimes  perhaps  when  not  conscious  of  it,  I  earnestly 
entreat  forgiveness  of  God  and  them.  If  any  should 
take  the  trouble  to  peruse  this  volume,  who  never 
knew  the  joyful  sound  of  salvation,  nor  the  Saviour's 
pardoning  love,  O,  may  a  gracious,  and  Bin-forgiving 
God  make  it  a  blessing  to  their  souls,  which  are  immor- 
tal, and  which  shall  never  cease  to  exist.  How  valua- 
ble the  soul,  how  important  to  be  prepared  to  die!  Let 
me  tell  the  unconverted  reader  that  there  is  a  divine 
reality  in  the  religion  of  Christ.  It  is  admitted  that 
many  of  us  who  profess  to  be  Christians,  dishonor  our 
profession  and  give  the  world  an  occasion  by  our  walk 
and  conversation  to  conclude  that  it  is  all  a  fiction  and 
delusion.  But  however  this  may  be,  yet  after  all,  the 
bible  is  from  heaven,  there  is  pure  and  undefiled  relig- 
ion in  the  world,  and  God  has  still  a  people  who  are 
zealous  of  good   works.       We  must  be  born  a 

never  enter  the    kingdom  of  heaven,  if  we  die  in  our  . 
sins   we    shall    be   miserable    in   hell    forever  and  ever ! 
The  door  of  mercy  is  \  .  flee  for  your  life,  while 

there  is  time.     fi  Behold  now  is  the  accept 

II  Behold  now  is  t  ■.." — •  ()  that  they 
were  wise,  that  they  would  consider  this,  that  they 
would  remember  their  latter  end." 

It  seems  to  me  important  that  we  understand  the 
the  times.     I  consider  that  there  never  was  a 

.••  in  which  the  admonition  of  our  Lord  demanded 
more  serious  attention  :  "  Watch  and  keep  your  gar- 
ments/'    I  think  it  evident  that  awful  judgments  and 


LIFE    OF    RAY    POTTER.  283 

calamities  will  soon  visit  the  world  generally.  It  is  and 
has  been  the  opinion  of  many  who  have  made  prophe- 
cy a  study,  and  I  think  with  good  reason,  that  the 
sixth  vial  of  God's  wrath  lias  for  some  time  been  run- 
ning, the  principal  effect  of  which  is  the  wasting  away 
of  the  Ottoman  empire.  Do  we  not  see  its  accomplish- 
ment? Perhaps  that  vial  soon  shall  have  run  out  : 
Then  we  look  for  the  seventh  vial,  which  will,  I  think, 
not  consist  in  soma  local  judgments,  affecting  some 
particular  nation  or  empire,  but  will  reach  the  whole 
•world,  and  more  or  less  affect  all  the  nations  of 
the  earth  ;  or  rather  the  kingdom  of  Satan  universally. 
It  is  said  to  be  poured  out  into  the  air — Satan  is  also 
said  to  be  the  Prince  of  the  power  of  the  air,  and  all 
men  breathe  the  air.  The  other  vials  were  more  local. 
Tiiis  nation  has  as  yet  escaped  national  jiuL 
but  let  us  not  suppose  that  we  shall  not  yet  be  \isited. 
I  conceive  that  many  fa  wrong  id< 

lie  manner  in  which  the   latter   day    g  the 

church    will    be*  introduced.     They   seen)    to  plai 
imagine  that  the  world  will  keep  growing  better  and 
better,  and  the  present   inhabitants  perhi  rally 

reformed,  and  that  the  benevolent  plans  sent 

,  with  additional  exertion  will  evai  rorld 

and  introduce   the   Millennium.     T! 
to  be  sur  irUtians  do  much  in  spreading 

the  gospel  ;  and  they   may  red  that  for  every 

Lght  motive,  to  build  up  the  Red.em- 
i  in  the    earth,  they  shall  have  a    rich  re- 
ward— anil    they    may    be    the  I 
But  after  all,  I  think  that  we  are  wai 
from  the  tan  moat  in  i 

judgments  await  tl  I  throughout  the  whole 

the  introduction  of  the  Millennial  morn, 
which  h  .  len  up«>h 

Noah.  the  following  proph  i  hich 

I  w  ill  present  ai  i  u  riter  in 

tic  I  FtiC  thci  with  some  of 

the  Dally  intei 

which  it  seems  to  me  are  very  appropriate. 


LIFT    OF    RA1 

•  I  I    .ilm,  the  Father  - 

mine  inh<  i  I  the  utter- 

mosl  parti  of  the  earth  for  thy  possession."     Tbia  is  usual!}  i 
sidered  as  ■  premise  which  relates  to  the  Millennium,  ai 
quoted   in  :  such;  but  probably  in  most  cases  oodei 

impreasioo  of  its  1  > •  •  i 1 11:  a  promise  that  mankind  g<  neral 
converted,  and  become  the  willing  subjects  of  the   ! 
Christ.     But  thi<  last  conclusion  must  be  drawn  without  much  re- 
flection ;  for  it  immediately  follows,"  Ihou  shah  break  them  with 

i  ofiion;   thou    shalt  dash  them  in  pieces  like  a  p-  ' 
.  ing,  but  destroying  them. 
■  The  prophecy  of  Isaiah  contains  much  that  relates  to  the  Mil- 
lennium.     From  the  fJOth    chapter  to   the  end,    that    aj  ; 
the  principal  subjecl  of  discourse.     In  the  63d  chapter,  the  Church 

— "  Who  is  ihis  that cometfa  from  Edom,  with  dyi 
froin  Bozrah  ?  This  that  is  glorious  in  1,  travelling  it 

greatness  of  his  strength  ;"  And  the  Lord  Jesus  answers.  u  I  that 
■peak  in  rightec  the  Church  i 

terefore  art  thou  red  in  thine  apparel,  and  thj  like 

him  that  treadeth  in  the  wine  vat  ?     And  .'  ! 

trodden  the  wine  press  alone;  and  of  the  people  there  was  none 
with  me;  fori  will  tread  them  in  mine  anger,   and  trample 
in  my  fury  ;  and  their  blood  shall  be  sprinkled  upon  m\ 
and  I  will  stain  all  my  raiment.     For  the  dm*  of  vengeana  is  in 
mine  heart,  and  the  year  ef  my  redeemed  is  come.    And  1  will 
tread  down  the  people  in  mine  anger,  and  make  them  drunk  i:. 
fury,  and  I  will  bring  down  their  strength  to  the  earth."    Tin 
Df  his  redeemed,  the  time  of  their  deliverance  and  peace,  is  to 
introduced  by  tin;  day  of  vengeance  on  his  enemies.     They  are  to 

-'roved,  not  converted. 
"  rl  n  Dt  is  thus  spoken  of  in  the  19th  chapter  of  Rev- 

elation: u  Let  us  be  glad  and   rejoice  honour  to  him; 

for  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath  made  her- 
self  ready.     And  he  said  unto  me,  write,  bl  cased   are  tiny  which 
are    called   unto   the   marriage  supper  of  the   Lamb.     And  I 
heaven  opened,    and   behold   a  white  I  Dpon 

hirn    was  called  Faithful   and  True  ;  and  in  i  doth 

•  and  make  war.    II  i>  i  f  fire,  and  on  his 

many  I  rOWnaj  and  he  had  B  name  written  that  no  man 
knew  but  he  bunself:  and  be  was  clothed  with  a  venture  dipped 
in  blood  ;  and  h  i  ailed  the  Word  of  (iod.     And  ii 

inies    which    were    in    heaven   followed   him    upon    white  hi 
clothed  in  tine  linen,  white  and  clean.      And  OQl  of  his  mouth  goeth 
that  with  it  he  should  smite  the  nations  ;  and  lie 
shall  rule  them  with  a  rod  of  iron  ;  and  he  treadeth  the  wine  | 
of   the   fierceness  and  wrath  of  Almighty  God.     And  he  hath  on 
bis  vesture  and  on  his  thigh  a  name  written.  I  a»d 

Lord  of  Lords.  And  1  saw  an  angel  standing  in  the  eon;  and 
he  cried  with  a  loud  voice,  Barfing  to  all  the  (owls  that  fly  in  the 
midst  of  hen  en,  come   and  gather  yours*  !  r  unto  the 

supper  of  the   great   God;  that  ye   may   eat   thetlesh  of  kings. 


LIFE    OF    RAY  POTTER.  285 

and  the  flesh  of  captains,  and  the  flesh  of  mighty  men,  and  the  flesh 
of  horses,  and  of  them  that  sit  on  them,  and  the  flesh  of  all  men, 
both  free  and  bond,  both  small  and  great.  And  I  saw  the  beast, 
and  the  kings  of  the  earth,  and  their  armies  gathered  together  to 
make  war  against  Him  that  sat  on  the  horse,  and  against  his  army. 
And  the  beast  was  taken,  and  with  him  the  false  prophet  that 
wrought  miracles  before  him,  with  which  he  deceived  them  that 
had  received  the  mark  of  the  beast,  and  them  that  worshipped  his 
image.  Those  both  were  cast  alive  into  a  lake  of  fire,  burning 
with  brimstone.  And  the  remnant  were  slain  with  the  sword  of 
him  that  sat  upon  the  horse,  which  sword  proceeded  out  of  his 
mouth :  and  all  the  fowls  were  rilled  with  their  flesh.*'  Then  fol- 
lows, in  the  next  chapter,  the  binding  of  Satan,  and  the  thousand 
iota.  The  Millennium,  then,  is  to  be  intro- 
duced by  this  great  and  terrible  destruction  of  the  wicked,  and  not 
by  t/i  .on. 

•   1  i   ire  connected  together,   in  the  Gfith  chapter 

...     ••  U'joice  ye  with  Jerusalem;  and  be  irlad  with  her,  all 

ye  that   love  her  r  joy  with  her  all  ye   that   mourn  for 

hrr.     For  thus  saith  the  Lord,  behold,  I  will  extend  peace  to  her 

like  a  river,  and   the  glory  of  th  kike  a  lowing  stream. 

Dfl  whom  his  mother  romforteth,  so  will    I  comfort  you  ;  and 

•  in.     And  when  j  your 

heart  shall  rejoice,  and  your  bones  shall  flourish  like  an  herb:  and 

the  hand    of  the  Lord  shall  be  known  toward  bii  -  1  his 

indignation  toward  hi-  For  behold   the  Lord   will  come 

with  tin-,    and   his  chariots  like    I    whirlwind,  to  render  his     : 

with  fury,  and  hi  1  id  by 

rord  will  the  Lord  plead  with  all  flesh  ;  and  the  slain  of  the 

-nail   be  ma: 

re  connected  together  in  the  24th  chap- 
ter of  Faiali.  M  Behold,  the  Lord  mi  nth  empty,  and 
maketh  it  waste  and  tuineth  it  upside  dawn,  reth abroad 

the   inhabitants    thereof      And    it    shall  ha,  as  with  the  peopV 
with  the  pi  i   with  his  D  With 

the  maid,  so  with  her  miltreai  ;   a<  with  the  I  i'h  the  sel- 

La  ;  as  with  1 1 1 •  lander,  to  frith  the  hoi  \wih  the  I 

10  with  the  girer  ofoaorj  to  him*    Tito  land  shall  be 

utterly  emptied,  and  utterly  ■polled;  tor  the  Lord  i  D  this 

i  a  mournetn,  and  fadeth  awai 

id  fadeta  away  ;  the  b  guiab. 

The  earth  also  is  defiled  under  toe   inhabitants  tl 

greeted  the  token 

I    the 

that  dwell  ti  re  ihw   ia- 

habitante  of  the  earth  \yai%dftwm  \  i 

i  ill  be  th.  pm- 

-—  ••  Whan  thus  it  ihall  be  in  the  m 

.1    a<  the 
iniz  grip*  i  when  the  \  I  II  lift   up 

their  lor  the  uiaj.-ty  of  the  Lord,  they  shall 


$86  1 1 r j -   Of   r:.\v  totter. 

V  I.   rd   in  tiie 

i  the  name  ofthc  Lord  < ! 
From  the  uttermost  pari  ofthe  earth  hi 

.  t<>  the  righteous.  Hut  I  said,  mi  leanness,  rnj  Nan: 
unto  i  treacherous  dealers  have  dealt treacherous!)  . 

the  treacherous  dealers  bare  dealt  very  treacherously.     Fear,  and 
the  pit,  and  the  snare,  are  upon  thee,  O  inhabitant  ofthe  earth. — 
Ami  it  shall  come  to  pass,  that  he  who  Aeeth'trom  th< 
tin'  fear  shall  tall   into   the  ])it  ;   and  he  that  eonictli  up    0U1  ol    the 
midst  ofthe  pit  shall  he  taken  in  the  snare  ;  lor  tl  i  from 

on  high  an-  open,  and  the  foundations  of  the  earth  do  shake.  The 
earth  is  utterly  broken  down,  the  earth  is  clean  dissolved,  the 
earth   is  moved  exceedingly.    The  earth  shall  reed   to    and   i'ro  like 

a.  diunkanl.  and  shall  be  removed  like  a  cottage,  and  the  trans- 

-»n  tin  reof  shall  be  heavy  upon  it  ;   and  it   shall  nil  and 

And  it  shall  come  to  pass  in  that  day,  ihat  the  Lord 
shall  punish  the  host  ofthe  high  ones  that  are  on  high,  and  the 
kings  ofthe  earth  upon  the  earth.     And    they    shall    D< 

i. t.  as  prisoners  are  gathered  in  the  pit,  and  -hall  he  -hnt  up 
in  the  prison,  and  after  many  days  shall  they  he  visited."  '1 
shall  he  shut  up  in  the  prison,  where  the  souls  of  the  wicked  an", 
till  the  time  appointed  for  the  resurrection  of  the  body,  and  the 
6nal  judgment,  when  the}-  shall  In-  \  isited  according  to  their  w  I 
with  their  full  and  final  punishment  And  the  prophet  adds, 
"Then  the  moon  shall  he  confounded,  and  the  sun  ashamed,  when 
the  Lord  of  Hosts  shall  reign  in  Mount  Zion,  and  in  Jerusalem, 
and  before  his  ancients  gloriously."      7//'//,  that    i<.  all*  r  this 

destruction  ofthe  wicked  from  off  the  earth,  the    Lord    shall 
i  over  his  people  gloriously,   and  the    church  enjoy  her   mil- 

-  ofscriptui  indantry  evi- 

dent, tiiat  the  Millennium  is  not  to  he  introduced. 
by  the  gradual  in  □   till  it  tills  the  world, 

brings  all  mankind  under  its  influence       <  )u  the  C<  utrar\  .  th»   ureat 
-  of  mankind,  at  the  time  of  its  introduction,  will  be  I 

God,  and   will  have   reached   a  high  pitch   of  wickei 

will  perhaps  have  nearly  swallowed  up  the  true  church  ol  Christ, 
and  have  begun  their  song  <>f  triumph  at   its  anticipate  d 
tinction, when  the  Lord  willsuddenl)  appear  for  the  i 

ol'  his  people  and  the  dismay  and  overthrow  ol  hi-  enemies.     "  As 

it  was  mil,  II  it  be  also  in   the  days  ofthe 

Son  of  Man.      They  did  eat,  they  drank,  they  married   \. 

were  given  in  marriage  :   until  the  day  that  Noah  entered  into  the 

ark  ;  and  the  tlood  came,  and  destroyed  themjall.  Likew  i 

Jt  waain  the  daysofLol  ;    the)   did  eat,  tiny    drank,  they  b< 

sold,  they  planted,  they  huihhd  ;  hut  t.  j  that  Lot 

if  2>ouom,  it  and  brimstone  I  •  and 

troy ed  them  all ;  even  thus  shall  it  he  when  the  Son  of  .Man 

led." 

u  Behold  I  come  quickly,''  saith  the  Lord,  let  ui  lay 
nj>  a  good  foundation  against  the  time  to  co 


LETTER  TO  LORENZO  DOW. 

Rev.  Lorenzo  Dow, 

SIR — A  few  weeks  since,  a  late  publication  of  yours 
fell  into  my  hands,  entitled    "  Omnifarious   Law  Exem- 
plified, or  How  to  Curse,  Lie,  Cheat,  Kill,&c.  according 
to  Law,"  and  I  found  by  perusing  the  work  that  you  had 
lectured    on  what   you    termed,   "The   Law  of  Nature, 
Common   Law,    Salt  Water  Law,    Fresh    Water    Law, 
Jocky  Law,"  and  sundry  others,  and  although    you   did 
not  formally  mention  the  "Masonic  Law,"  yet  I  observe 
that  it  claimed  .substantially  a  prominent  feature  in  vour 
book.     I  readily  acknowledge  that  [  was  not  at  all  pi 
ed  with  your    disquisitions   on   Masonic    Law;   I   fa 
therefore  thought  it  expedient    to   suggest  to  you  a 
your  candid  attention. 
\'>  i ul  ice,  I  took  one  n   specu- 

lative Free  M  ls  nry — to  this  step  i  was  urged  by  th 

ind  although  I  acknowl- 
e,  that  all  thin£  .    1  consent  d  to  go  for- 

ward and  join  the  fraternity — yet  I  am  confident  that  I 

►aid  have  taken  thi<  step,    but   for   tli' 
entreaties    of  oth<  rs     and   the  i  inch 

made  to  me  I  mo- 

tion, exalting  it  very  highly  in  th  pure  morality % 

in  handmaid  to  religion  —  benevolent    in    its   obj< 
and  i  >u    in    respect    u> 

so  mi'  difficult  subjects  in  I  &    .     I 

rved,  and   un- 
initiated.     I  do  ii 

idea  that  was  then  tan  jht  me  in  n 
principle  In  ep   what 


M  LETTER    TO    LORENZO     DOW. 

was  taught  me  secret,  and  the  penalty  in  case  of  break- 
ing that  obligation,  I  do  remember.  I  never,  after  l< 
ing  the  lodge,  gave  the  sign  of  an  entered  apprentice, 
nor  do  I  think  that  I  could  have  given  it  one  hour  af- 
terwards, correctly.  I  was  tried  by  a  Master  Mason  on 
this,  some  three  or  four  years  ago,  and  could  not  recol- 
lect scarcely  any  thing  at  all  on  the  subject.  I  do  not 
know  that  at  the  time,  I  conceived  that  there  was  any 
thing  very  iniquitous  in  the  principles  inculcated  in  the 
first  degree — but  I  was  considerably  tried  in  respect  to 
the  manner  in  which  I  was  inducted,  the  obligation 
which  I  had  taken,  and  the  penalty  of  that  obliga- 
tion, &c.  This  I  mentioned  to  a  Royal  Arch  Mason  a 
few  days  afterwards,  and    being   also  with  the 

conduct  of  some   Masons,  in  relation  to  other  subjects, 
I    went  no  further. 

Some  three  or  four  years  since,  before  the  Morgan 
excitement  commenced,  I  was  advised  by  some  of  my 
masonic  friends  to  advance,  and  thought  that  1  should, 
but  in  the  providence  of  God  was  prevented,  for  which  I 
now  feel  thankful. 

The  secrets  of  Masonry,  therefore,  excepting  the  ob- 
ligation and  penalty,  I  shall  never  reveal,  from  my   i 
personal  knowledge,  for  I  cannot,  if  so  dis|  .ing 

no  distinct  recollection  of  them.  Since  the  i 
citementon  the  subject,  I  have  had  very  serious  exerci- 
ses i  d  to  the  course  which  duty  dictated  lur  me 
to  pursue.  Nor  did  I  I  !.  termin- 
us until  the  perusal  of  your  pamphli  eek, 
entitled  M  Omnifarious  Law  Exemplified."  1  had  in- 
deed before,  when  I  had  I  knti-MasoBfi"  con- 
demned by  vi  hoiesale,  as  men  of  no  principle,  vagabonds, 
perjured  wretches,  &x.  by  some  Masons,  been  aln 
ready  to  come  out  and  bear  my  testimony  against  such 
unhallowed  conduct  ;  yet  the  reflection  that  many  valu- 
able members  of  society  were  numbered  ai 
with  many  brethren  in  Christ,  whom  I  highly  esteem- 
ed, whose  feelings  would  undoubtedly  be  hurt  in  conse- 
quence of  such  a  course,  together  with  the  great  ques- 
tion whether  it  was  duty  or  not,  and  in  addition,  I  must 


LETTER     TO    LORENZO    DOW.  3 

also  own  the  fear  of  man,  of  reproach,  and  of  slander, 
being  also  thrown  into  the  same  scale — it  preponder- 
ated in  favour  of  silence.  But  when  I  came  to  per- 
use your  book,  just  now  alluded  to,  and  find  such  lan- 
guage as  this,  evidently  alluding  to  all  who  had  renounc- 
ed Masonry,  viz.  "  Those  persons  ?r,ho  publicly  avoir 
that  thty  are  perjured  men,  or  else  impostors,  can  have 
no  claim  to  public  confidence  ;  but  must  appear  in  their 
i  rut  character  as  liars,  taking  their  word  fur  it  ;  which 
justia  :  of  course,  having  destroyed 
the  force  of  moral  obligation  from  their  minds,  ichat 
trust  or  confidence  can  be  placed  in  them?  JL  thinks 
they  must  feel  like  Cain  !  Afraid  of  their  lives  !  afraid 
of  men — and  go  into  voluntary  exile."  I  say,  when  I 
come  to  read  this,  together  with  your  giving  Anti-Ma- 
sons the  characters  of  Judas,  of  the  Pope,  of  the  Inqui- 
sition of  Spain,  &c.  "  JT then  *  believed,'  and  therefore 
4  trilT  I  speak."  [fyou  Et6k  me  what  I  believed,  I  will 
frankly  tell  you  that  1  believed  and  felt  fully  satisfied 
that  you  were  advocating  a  bad  cause,  which  I  also  expect 
to  male;  appear  in  the  sequel  to  every  candid  reader  who 
may  yet  entertain  any  doubt  at  all  on  this  sub; 
fore  1  proceed,  however,  suffer  me  to  remind  you  that  in 
early  life,  and  in  more  advanced  years,  I  entertained  for 
you  great  veneration,  for  yourapparent  disinter 
in  ti.  God  and  humanity  :   and  although  I  be- 

came, some  time  since,  satisfied  that  you  were  erroneous 
in  respect    to    some  of  your  theological  id  I  still 

highly  esteemed  you  as  a  Christian  and  a  man  ;  nor  do 

l  denounce  yon  as  entirely  d 

that  the  stand  which  you  have  taken,  in   respeot    to 
the  mry  and  Auti-Mai 

ruth — the  law  of  love  —  the  law   of  Christ — the   CMin- 
i     law — the     In  Hire — and,     wrong     in     the 

itof  nature's  God,    I   do  not  doubt     Whether  it  be 

>r  their  la  ta,  is 

another  q  it  stion,    which  may  be  more  fully  developed 

in  the  sequel  ;  ure  with   me,  that  you 

.  ed  in  the  sight  of  heaven  and  earth, 

for  the  statements  winch  yon  have  madeia  relation  to  the 

Y 


4  let; 

subject  in  question  ;  and  the  more  so,  as  you  have  po.v 
liderable  degree  of  influence  with  many 
in  our  country.  O  Lorenzo,  is  this  you.  You,  * 
have  complained  so  much  of  persecution — You  who 
wrote  so  much  against  bondage,  ecclesiastical  and 
political.  1  say,  is  this  you,  now  denouncing  Anti-Ma- 
sons by  wholesale,  and  comparing  those  who  have  re- 
nounced Masonry,  without  any  qualification,  to  Judas. 
Iscariot,  Cain,  &.c.  and  representing  them  as  liars,  « 
u  have  destroyed  the  force  of  moral  obligation  on  their 
own  minds,"  perjured  persons,  &c.  In  the  name  of 
justice,  in  the  name  of  truth,  in  the  name  of  virtue,  in 
the  name  of  religion,  and  of  religion's  God,  I  beseecli 
you  to  forbear. 

But  I  wish  to  call  your  attention  more  directly  to 
the  merits  of  the  cause  at  issue  between  us.  And  I 
begin  with  this  question — this  plain  question — tin- 
question  which  needs  no  sophistry  to  state,  nor  more 
than  ordinary  intellect  to  understand  it. — "  If  a  man 
promises  to  do  wrong,  had  he  better  keep  his  promise 
or  break  it?"  Or  which  is  the  same  thing— "  if  he 
take  an  oath  to  do  wrong,  had  he  better  persist  in  bil 
oath  or  renounce  it  '?" 

Now  you,  and  every  other  man,  woman  and  child 
who  have  any  conception  of  the  immutable  difference 
1  i  ;wcen  right  and  wrong,  know  that  there  is  but  one 
plain  correct  answer  to  these  questions;  and  that  is, that 
it  is  an  obligation  that  we  are  under,  a  moral obligati 
an  obligation  to  otir  God,  t<>  our  country,  to  our  fami- 
lies, and  to  ourselyes,  to  renounce  doing  that  which 
is  wrong,  however  we  may  have  f>n  •  awfully" 

(I  think  this  the  most  applicable  term,)  promi 
that  we  would  not.  And  if  the  circumstances  attend- 
ing making  the  /<  ependently  of  that  which  it 
binds  us  to  do,  renders  it  iniquitous  in  taking  or  re- 
taining it,  we  are  bound  to  renounce  or  denounce  our 
conduct  in  that  aho.  This  is  the  truth,  Lorei. 
(J5^and  yon  cannot  deny  it.  Deny  it  if  you  can  ! 
^  >u  dare  not  deny  it  directly,  but  you  do  deny  it  indi- 
rectly.    You  deny  it  in   your  statement  which  I  have 


LETTER    TO    LORENZO    DOW.  f 

already  quoted.  You  represent  those  who  have  re- 
nounced masonry  as  the  most  vile  wretch  rth, 
and  solely  on  this  ground  too.  Yes,  although  their 
character  in  every  other  respect  may  he  as  unspotted 
as  the  clearest  and  brightest  luminary  in  the  neaveus, 
yet  this,  in  your  estimation,  (and  I  am  sorry  to  say  that 
the  same  spirit  appears  to  he  manifested  hy  multitudes 
of  the  craft,)  is  enough  to  damn  him  to  the  lowest  hell !  ! 
Tin-  institute  him  a  traitor — "  a  per- 
jured wretch  ;"  to  fix  upon  him  the  character  of  "  be- 
ing- dead  to  the  force  of  moral  obligation  ;"  "  unwor- 
thy of  public  nee  ;"  "  a  Judas,  and  a  liar." — 
Loreuzo  ! — there  is  a  righteous  God,  and  there  is  an 
awful  judgment,  unto  which  you  and  those  who  are 

ljutors  with  you  in  this  work  of  defamation  and 
ire   fast   approaching;  where  you  will   m 

i  which  you  have  indiscriminately  condemned  as 

heiu^  actuate!  by  the  -,  for 

haying  renounced  masonry,    face    I  i  an 

_  .  and  it  i^  possible  that 

i  find  that  inst<  uing  the  charac- 

ter wiiicli  you  now  ^i\  e  them,  and 

I>ec:i  I  by  the  m  it  ices  whi 

in   white    raiment,    having 
ibnlation  ;  and  that  in  renoun- 

b  •;■    C  Ml  - 

duty,  and  to  answer  a  i  1. 

Do  i  ippose,  Lorenzo, '  that  ad  m 

thinfa  nothing  in  1 1  and  principle 

-  >nry  t!i  it    need   disturb  the  miti  I  <>f  a  < 
wh  i  baa  •  of  the  fraternity,  \  et  that 

•  nht- 

A  i  I  u  lly  m  •  i  li'L  -     ren  >uncc  !  it  I 

a  i  I  pri 

jion, 
will  with 

anj  other  ste  idfast  m  i  til  Chris- 

lorn. 

Dot  rest  b 


<)  \/u    DOW. 

of  those  who  have  renounced,  baring  put  a  wrong  con- 
struction on   masonry,  and  drawing  wrong  in. 
which  bare  troubled  their  minds — but  I  shall  show  you 
plainly  that  the  oaths  or  obligations  of  m  isonry  are  bad, 
and  of  course  not  morally   binding  on   those  who  have 
taken  them  ;   and  this  from  my  own   personal  knowh 
sufficiently,  but  more  abundantly  from  the  testimony 
others  who  have    travelled  farther  into  the  mysteries  of 
the  sequestered  region.     And,  1st,  no  man    has  a  mor- 
al   right  to   put   his   life  in    jeopardy,  as  masonic   oaths 
bind  him  to  do.     That  the  masons    have  a  law  the  pen- 
alty of  which  is  death,  I  think    you  will  not  pretend    to 
deny,  and  there  is  no  rational  doubt    but  that   one  man 
at  least  has  had  this   penalty  indicted  upon   him  ;  and  if 
it  be  a  good  thing  to  cut  a  man's  throat  from  car  to  ear, 
for  revealing  the  secrets  of  masonry,  why  then,  masonry 
so  far  is  a  good  institution  ;  but  if  it  be  a  bad  thing  thus 
to  murder  a  man,  then  to  be  sure  masonry  is  a  bad    in- 
stitution ;  for  that  it  is  a  legitimate  to  i  of  ma- 
sonic oaths,  I  do  most  solemnly  declare,  and  you    know 
it,  and  every  other  mason.     Xow  is  not  this  the  mason- 
ic law;  that  you  shall  not  reveal  the  secrets  on  penalty  of 
having  your  throat  cut,  and  is  not  that  penalty  according 
to  the  principles  of  masonry  considered  a  just  one  ?      If 
not,  why  do  they  annex  it?  Does    it   mean   nothing  1 — 
then  why  do  they  go   through  with    such  solemn  mock- 
ing?    Make  a  man  promise  under  a  penalty,  and   at  the 
same  time  mean  no  penalty?  and  all  thi^  as  in  the    pre- 
sence of  God,  calling  him   to  witness  I   turn    it 
that  way  it  is  enough  to  blast  the  institution  in  the  view 
of  disinterested  and  candid  men,  to  call  on  liod  to  wit- 
ness a  thing,  which,  at  the  same   time   you  are  not  sin- 
cere in,  and  do  not  mean.     How    far  do  you  think  this 
falls  short  of  horrible  blasphemy,  and  what  kind  of  a  good 
institution  is    this,  that  brings  men  into  such    a  posture 
as  they   are  placed  to  take  upon  themselves  the  obliga- 
tions of   masonry,    when  at  the  same   time  they  do  not 
mean  as  they  say,  but  thus  mock  God  and  take  his  name 
in  vain? 

So    that,   although  you   say  cutting  a  man's  throat  is 
not  the  penalty  of  the  masonic  law,   you  do  not  help  it 


LETTER    TO    LORENZO    DOW.  7 

much,  for  you  thus  make  it  out  that  they  engage  in  aw- 
ful blasphernrus  mocking,  worse  than  profane  swearing. 
But  the  legitimate  penalty  of  the  masonic  law  is  (hath: 
and  you  know  it,  and  every  other  mason,  and  now 
mark  what  I  say,  if  it  be  right  for  a  person  to   put  him- 

iinder  such  a  penalty,  it  is  certainly  right  that  the 
penalty  should  be  executed  in  case  of  transgression  ; 
Q^chis  is  the  truth,  Lorenzo,  and  you  cannot  deny  it. 
Now  masons  say  that  if  Morgan  is  murdered,  some  de- 
luded fanaticks  among  the  masons  murdered  him,  as 
it  is  inconsistent  with  the  principles  of  masonry.  But  / 
say  that  his  murder  was  the  legitimate  consequence  of  the 
oaths  of  masonry,  and  the  only  excuse  for  the  generality 
of  masons,  is,  that  they  do  not  live  up  to  their  laws  and 
principles,      This   constitutes   the   shame  of  the  profes- 

of  the  Christian  religion,  that  they  do  not  live  up 
to  their  principles,  but  in  Masonry  it  affords  their  only 
excuse.  In  speaking  of  Morgan,  you  say,  "  perhaps 
that   some  called    masons    have   murdered    him,"  &c. 

r  I  say  that  the  masonic  law  condemns  him  to  death, 
and  if  he  be  muni  must   either    go  tO\ 

to  their  law    and    princi  'in 'ii    to    his  death. 

This  is  a  plajj  Thanks  be  to  God  that 

reason  to  believe  that  there  are  but  J  m  in    the 

thing,  that  would  be   willing  to  walk  by  masonic  ra 
but    no  thanks  to  the  institution  lor  it  at  all.      It  1 
dent    then  that    the  promise  is  a  bad  one  in  the  ool 

ntly  instead  of  b  lly  binding  it  ought 

ited  of    Without    delay.       IJut 

ly,  I  wish  to  mention  another  tin: 

.rv    are  bad,  if   we  may   put 

hundreds  who  have  renounced   it— tJ 

anti-Christian.      Mark   that  inoneof  ti.  :ions 

in   C 

inriolabl 

hOQld  you  e\»  r   kii  i 

any  essential  part  of  h  i  will  use  j 

pun- 
ishment, agn  the  rules  I  I  of  OUI  J 

M 


8  l  i  R    NJ    LORENZO  D 

ancient  fraternity,  and  this  by  pointing  him  out  to 
world  as  an    unworthy  and  vicioti 
ing  his  interest,  by-deranging  bis  business,  by  trans! 
ring  his  character  after  him  wherever  he  .  by 

exposing  him  to  the  contempt  of  the  fraternity  and  of 
the  whole  world,  but  of  our  illustrious  Order  more 
especially,  during  his  whole  natural  life."  This  is  a 
part  of  the  obligation  of  a  Knight  of  the  Red  Cross, 
and  as  you  have  taken  all  the  degrees  in  masonry, 
undoubtedly  you  know  something  about  it.  Need  I 
say  there  never  was  a  much  more  pernicious  princi- 
ple than  this  obligation  involves,  nourished  in  the 
breast  of  the  devil  himself?  Is  this  a  ^or/  institution 
that  binds  its  members  to  such  doleful  work  as  this  ? 
To  injure  a  man  in  his  property  and  character,  and 
that  too  as  far  as  it  is  possible,  all  the  days  of 
his  life,  because  he  renounces  masonry?  Is  this  prin- 
ciple agreeable  with  the  principles  and  precepts  of  the 
Christian  religion  ?  All  which  I  have  to  say,  if  this 
be  religion,  then  the  devil  is  a  Christian  !  You  know 
that  it  is  completely  anti-Christian  ;  for  the  Christian 
religion  teaches  us  to  love  our  enemies,  and  to  do 
good  to  those  who  injure  us  ;  but  this  obligation  binds 
its  votaries  to  follow  a  man,  although  he  may  be  as 
good  a  man  as  ever  lived,  with  the  most  bitter,  unre- 
lenting persecution  all  the  days  of  his  life.  Now  it 
seems  evident  to  me,  that  the  very  principles  of  this 
oath  are  manifest  in  an  awful  degree  by  many  ma- 
sons, and  masons  of  high  standing  t.>,»,  in  their  con- 
duct towards  those  who  hare  seceded.  Look  at  your 
book,  where  you  represent  sece<  "liars/1  that 

11  they  can  have  no  claim  to  public  confidence,'1 
14  that  they  have  destroyed  the  force  of  moral  obliga- 
tion on  their  minds,"  and  ll  think  they  must  feel  like 
Cain,  afraid  of  their  lives  !  afraid  of  men — and  go 
into  voluntary  exile."  Now  here  it  is  acted  out,  Lo- 
renzo ;  such  talk  is  an  abomination  in  the  sight  of 
God  ;  nevertheless,  I  acknowledge  it  to  be  perfectly 
consistent  with  the  masonic  creed.  Now  that  some 
wicked  men  have  renounced  masonry,  I  will  not  dis- 


LETTER    TO    LORENZO  DOW.  9 

pute  ;  but  that  does  not  prove  that  this  tiling  was  had, 
viz.  renouncing  masonry,  any  more  than  it  proves  that 
it  would  be  a  bad  thing  tor  a  man  who  could  not  he 
considered  in  all  respects,  a  good  man,  to  save  your 
life  if  it  were  in  danger. 

But  to  say  that  many  good  men  have  not  renounced 
masonry,  is  what  you,  nor  all  the  masons  in  Christ- 
endom, cannot  make  me  believe.  There  lias  been 
but  one  man,  that  I  know  of,  that  has  renounced  ma- 
sonry, in  these  regions,  and  of  him  or  his  character, 
I  knew  personally,  nothing  at  all  ;  I  know,  however, 
that  he  renounced  it  on  his  dying  bed.  But  there  are 
men,  not  far  from  here,  who  have  renounced  it,  who. 
if  their  neighbours  can  be  believed,  are  men  of  un- 
blemished characters  for  morality  and  piety.  I  will 
mention  the  Rev.  Mr.  Smith,  a  Congregational  min- 
ister in  Fall-River.  Now  1,  invseif.  have  heard  ma- 
<<>n<  who  knew  him  well,  not  a  year  ago,  speak  in  the 
highest  terms  of  him  as  a  Christian  minister  an 
gentleman.  But  now  according  to  your  book,  accord- 
ing t<>  the  masonic  erred,  he  must  be  looked  npoi 
a  perjun  •  or  an  M  impostor,  a  liar,  unworthy 

of  public  confidence,   mast   feel   like  Cain,  afraid  of 

hi-  life,  afraid  of  men,    and    must    go    into    voluntary 

exile.91  He  m  ij  be  afraid  of  his  life,  and  there  would 

not  he  much  wonder  if  he*  were  to  lose  n.  consid< 

the  fate  of  Morgan  :  hut  I  do  not  think  he  feels  much 
like  Cain  ;    hut  more  like  righteous  Abel  ;    at  any  j 

I  think  h  tilate i  more  to   that  cm'  \i 

than  that  of  C  lin's. 

[  In  Rer,    M 

T,i  i  Wrentham,  and  the  Revs  ( Ihai  lea  \\ 

\  lately  !»«•  .  — 

Men,   1    believe,    of  unspotted  cbaractt  ides 

which,  1  hi  other  parts*     ^  et,  hon  - 

len  m.is  be  real  ( Ihristi 
and  renounce  m  i  it  their 

dutti  :    J  ■  •  K>k,   they  are  Ju<l;i 

< laioi  and  liars.  1  ing 

the  cause  of  the  devii,  undoubtedly  ;  hut,  however,  it 


10  I  BB    TO    L  h)\v. 

is  consistent   With  your  oh  i  :  — 

therefore,  the  principles  of  mas  I  of 

course,  instead   of  ;l  man's   destroying  the    force   of 
moral  obligation  on  his  own  mind,  by    renouncing  it, 

lie  U  bound  to  renounce  it,   b 

of  God. 

Now:  we  have  scripture  testimony  directly  in  point 
Take  the  case  of  the  two  young  men,  mentioned  bv 
our  Saviour  ;  one  promised  to  obey  his  father,  hut 
the  other  promised  that  he  would  not  ;  yet  he  afterwards 
repented,  broke  this  had  promise,  and  went  and  did 
the  thing  which  he  said  he  would  not  do  ;  and  you 
know  that  this  was  approved  by  the  .Son  of  God  him- 
self. Take  also  the  case  of  Herod,  and  you  know 
that  he  ought  not  to  have  kept  the  promise  which  he 
made,  and  which  by  keeping,  he  murdered  one  of  the 
best  men  that  ever  lived.  This  you  cannot  deny,  and 
yet  you  maintain  that  Masonic  baths  must  be  kept, 
when  it  is  evident  that  they  are  bad  !  What  con 
tency.  Men  have  undoubtedly  done  wrong  in  tdki 
them,  and  of  course  they  should  confess  and  i 

I  have  not  gone  minutely  into  an  investigation  of 
the  principles  involved  in  the  first  degrees,  but  they 
are  sufliciently  bad  when  followed  to  their  legitimate 
consequences,  especially  some  things  in  the  Royal  Arch 
degree,  to  be  reprobated  and  discountenanced  by  all 
good  men  :  and  the  only  reason  I  consider  why  all 
good  men  who    are  Masons  do  n  from  the  in- 

stitution is  for  the  want  of  a  thorough  and  impartial 
examination  into  its  principles  and  tendencies.  It  is 
not  disputed  but  what  Masons,  as  a  body,  taken  col- 
lectively, are  table  citi.  thers  ;  but  if 
they  walked  by  Masonic  /•/,'/>,  mOSl  certainly  they 
would  not  be,  but  would  act  out  the  verv  spirit  of  Sa- 
tan. There  is  also  a  kind  of  a  spdl  put  upon  them 
their  obligations,  which  seems  to  prevent  free  investi- 
gation. They  feel  forbidden  to  even  examine,  or  in 
the  least  call  in  question  the  articles  of  their 
creed.  They  have  taken  it  by  the  "  lump,"  with  an 
assurance  that  it  was  good, and  they  have  sworn  to  keep 
it ;  and  now  they  know  not  what  to  do  but  to  hold  on. 


LETTER    TO    LORENZO    DOW.  11 

Now  this  assurance  made  to  candidates  before  tbey 
take   the   obligations   of   Masonry,    is  another  t! 
which  [  wish  to  consider.     They  are  assured  that  tl 
i-  nothing  in   Masonry  contrary   to    their   religion. — 
There  may  be  nothing  in  it  contrary  to  the  religion  of 
Min;  men,  who  make    it   their  SjtfJ 

/  men  as  viciou 

whole  world — but  there  is  &om  thing  contrary  to  the 
religion  of  the  bible,  as  I  think  I  have  already  shewn. 
This,  therefore,  is  a  false  assurance,  and  consequent- 
ly th  >se  wh  i  are  thus  induced  to  join  it,  are  warrant- 
mcing  it,  if  they  iind  it  different  from 
what  it  was  represented. 

four  attempt  to  make  ns  believe  that  the  bib] 
been    preserved   in   the    world    by    Masons   alone, 
enough    to   make   a    man    laugh  and  cry    at  the  - 
moment.  It  is  all  of  a  piece,  however,  with  attempts  to 
make  people  believe  that  John  the    Baptist    and  some 

of  the  ap  i  i-  ras,  which   is  calculated   to 

impress  the  those   who   are   unacquainted 

with  the  institution,  that  it   is   a   religious  institut 
fcc.     I  it  ii  was  /''  n  that  ray  mind 

brought  up  to  of  M  iso 

■ing  it  very  probable  that  many  Masons  would 
think  it  religiod  enough  to  save  then-  souls,  and  that 

it  was  «•  al  lulate  I  to  delude  men,  and  ruin  tin 
er.      TltUS  it  has  got  hold  on  the  minds    of  many  rain- 
pel,  lately,  who   hai  e  been  charmed 

With    th  •  itatn.ii    that  it  was  an    handmaid    t0 

religion,  threw  great   light  «>n  the  scripture* 
( )U  nt  ;  and,  indeed,  that    there   w  i 

parts  of  the  is  which  it  was  impossible  to  un- 

derstand  without  being  a  Mai 
tion   being  offered  them,  I  bed  into    the 

ler,  and  s 
passing   thi 

eon  tlisb,  not  I  f  illy  blasphemous, 

tiny  havi  >ut,  under  an  oath,  to  keep  their  dis- 

appoint ineiit  an  inviolable  a  penalty  <>f  b 

killed.     ( )  h  >rt,  seeing  mil 


1%  LElTEIt   TO    LOllK.V/.O    OoW. 

ami   considering   ii   a  g  > o ■!  instituti 

men  went  into  n,  have  follow  .  and  thus   minis- 

ters and  people  have  been  caught  in   the  snare,  and  it" 
DOthiog  i  ents  many  of  them  from  renounci 

in  m:/  humble  opinion,  the  m  i  owning  he- 

fore  the  world  that  they  have  been  mad  eat 

fool-  of,  Is  more  than  they  can  well  endure.     J;  is  no 
!    thing    to    come    down,    from    hem.  er, 

Knight,  High  Priest,  Kim;,  &c.  to  the  humble  station 
of  a  common    man. 

l>nt  suppose,  Lorenzo,  that  yon  could    make  it    out 
that  the  Masons  existed  as  long  ago  as  the   days    of 
the  Babylonish   captivity,  and  that  the  bible   was  ; 
served  by  them:  what  dors  this    pro?*  it  follow 

of  course  that  the  institution  is  a  good  one?  1; 
it  follows   by  the  «:une  parity  of  reasoning,    you  might 
prove  that  every  man  who  keeps  a  bible  in  his  house,  is 
a  good  man!  And  you  will  not  dispute,  I  think,  but  what 
some  who  have  renounced  Masonry,  if  not  all,   ki 
the  bible  in  their  houses;  so  according  to  1  aent 

they    must   be    good    men,    notwithstanding  you   pro- 
nounced them  unworthy  of  public  confidence,  ira] 
tors  or  liars,  having  destroyed  the  force  of  moral  obli- 
on  on  their  minds!      Well,  what    next — why, 

iatmed  of  Masonry  before  you   became  on 
and  when    I  was  a    little  boy    I    dreamed   that  tin1 
threw  down  the  pen  and  not  out,  and  it  came  to  p 
and  what  of  that  ?      But  it  seems  t<»  me  that  you  would 
have  us  think  that  this  dream  is  rather  an  evi 
the  divine   approbation  of   Masonry.     lint    don'i  you 
think  that    ulthoii  the 

Lord,  yet  that  Satan  v  men  in  their 

ep,  and  injects    dreams  into  their  mind.-.      ! 

universally  admitted  by  divines.  I  think 
it  was  admitted  by  Messers.  Wesley  and  Fletcher,  and 
1  think,  also,  you  will,  without  hesitation,  admit  the 
idea  \  ml  how   then  do   yon    know 

that  the  dream  was    a  plan  of  the  devil  to  had  you,  in 
your  old  aire,    into  a  snare  ?      Do  you  think  tl 
don't  know  what    goes  on    in    the    lodge    room  ?   and 


LETTER    TO    LORENZO    DOW.  13 

could  he  not  whisper  it  to  you  in  a  dream  ?  I  should 
think  this  worthy  of  attention — at  any  rate,  if  3 
dream  forever  that  Masonry  is  an  excellent  institu- 
tion, I  shall  only  consider  them  as  idle  dreams.  But 
what  next  ?  You  seem  to  intimate  that  Anti-Masonry 
proceeds  altogether  from  selfish  or  political  motives. 
Of  this  you  have  no  proof  at  all — for  if  some,  or  even 
the  majority  oppose  Masonry  from  such  principles,  it 
no  more  proves  that  Anti-Masonry  is  bad,  than  be- 
cause many  profess  to  be  Christians  from  bad  moth 
proves  that  religion  is  bad  ;  Q^r*this  is  the  truth  and 
you  cannot  deny  it. 

Finally,  on  the  whole,  whatever  respect  I  may  have 
for  many  Masons,  as  men,  and  many  too  in    this  vil- 
,  and  however  I  do  believe    that  they  have  never, 
many  of  them,  walked  by  the    ruies    of  the    society; 
as    to  the  principles  of  the   institution,  I  must  ac- 
knowledge that  I  consider   them  bad,    and  if  Morgan 
according  to  M  tied  frith 

blood  !     And  u  becomes  us  most  certainly  to  remem* 
bet  that  if  this  be  the  case,   and  if  God  be   righte 

inquisition  will  be  mad  "   on  tin-  institut 
blood, ,:  and  those  who,   with  their  e;  1.  hold  on 

upon  and  advocate  it.  must  ahulf  by  the  conseqnen 
For  my  own  part,  viewing  it  a-  I  do,  I  feel  it  my  du- 
ty thus  publicly  to  declare  that  i  dissent   from  it  alto- 
ber.     Tin-.  ind(  e  I,  1  hare  for  a    lo^g  time  dour, 

in  a  more  indirect   way  ;    hut  it  1  me  that  duty 

requires  that  I  should   be  more    explicit  than   I  i 

a.  From  the  fate  of  others  1  may  well  calculate 
on  my  own.  Fet  nevertheless,  let  Masons  point 
out  a-  a  ricioufl  ragabondj  and  endeavour  to  hold  me 
up  to  the  contempt  of  the  whole  world;  yet  I  bai 
peace  irhichthey  cannot  take  away,  and  moreover  I 
hare  a  hope  which  is  like  an  anchoi  to  m\  soul,  that 
I  shall   soon  be  bej ond    i! 

if  the]  should  ur  to  pour  it  out  upon 

me,  even    in    the  realyi^    of  bliss,     where    "stOrmi 
mah  Lnd     where    temptation-     1 

cone 


11  DOW« 

1  conclude  by  remarking,  that  I  hope  you  will  not 
down  to  t|  g  in  the  remarks  which 

have  made   m  respect    to  sec*  ding    Masons — for 
let  me  tell  you,  that  you  and  others,    by   such   as& 

tions,  may  plant  thorns  in  the  dying-  pillow!  Tl, 
IS  a  righteous  God.  and  by  him  we  >hall  soon  he  ar- 
raigned to  answer  for  the  deeds  done  in  the  body.  <> 
it  be  your  happy  lot  and  mine  to  be  found  of  him 
in  peace  ;  hut  how  can  we  expect  to  die  in  peace  and 
be  approbated  by  our  Judge,  if  we  indulge  ourselves  in 
pouring  contempt  upon  one  single  saint,  and  unwar- 
rantably represent  him  to  he  like  Cain,  and  a  liar, 
having  destroyed  the  force  of  mora]  obligation  from 
his  mi  in1.' 

Call  and  see  me  when  you  come  this  way,    that  we 
may  reason  on  this  subject,  face  to  i; 

Affectionately  and  respectfully,  yours,  &c. 

KA\   POTTER. 

Pawtuckct,  June  1,  1829. 


ERRATA. — The  following  error*  having  escaped  notice,  ihe   leader   if    reqw 

'  I  !  tlicm  with  a  jit-n  on  the  martin. 
Page  67,  4th  line  from  the  bottom, 
kk     127,  l2lh  line  from  lh< 
1  10,  1  Blh  line  from  the 
u      152,  at  the  endt>Hhe   note,  In-ii'-m   ol  jnd  iu  tht  other.1" 

'•      1  'J,  2J  line  fittfl 

■it  the  middle, 
■  ' .  2  1.  from  Ioj 


A  VINDICATION 


OF    THE 


l©r0fffi?l 


riNAL  PERSEVERANCE  OF  THE  SAINTS; 

IN  TWO  PARTS. 

-  ALL  OBJECTIONS  WHICH  TIIF    'I'THOH    UAl    ''>t\\ 
LP.GED  AGALYST  THE  DOCTRINE  \    AND 
PROVE  IT  TO  BE  TRUE. 


-7— 


BY  RAY  POTT- 


TO  WHICH  |  ED 

INTRODUCTORY  REMARKS: 

0MPRI81N0  A  BRIEF  SKETCH  OP  Tin:  AUTHOR'S  I  EFJ 

\K  Afl  il    ttEl  OF  SEW  1 1- 

-  BJEC1 


arc  dead,  and  your  life  ii 

l'U   J 


PAWTUCKET : 

/  Hot:     /M    I!    Ml    K7/4  1/ 


fcutvoirtutocj?  licwavfcs,  fcc. 


Being  aware  that  the  jrenerality  of  readers  pay  but  lit 
tie  attention  to  the  preface  of  a  book,  many  of  them  nev- 
er reading  it  at  all,  and  at  the  same  time  feeling  quite 
anxious  that  mine  to  this  work  should  be  read,  I  the 
the  most  probable  way  to  have  my  desire  answered  in  this 
respect,  would  be  to  connect  the  prefatory  remarks  which 
I  wish  to  make,   with  the  subject  matter  of  the  I>.    k. — 
It  is  the  case  at  the  present  day  that  there  are  I 
of  opinions  among  professional  christians  on  the 
important  doctrines  <>f  the  gospel,  and  the  i 
suffers  in  no  small  degree  by  the  unhappy  prejudi< 
exist  in  consequence  of  those  conflicting  sentiment-.-  -F 

-  true  that  if  a  man   who  has  once  been  attach e 
any  particular  party  or  set  of  opinions,  thinks  he  find* 

If  mistaken,    renounces  those    sentiments   and  em- 
brace- more  congenial  with  the  views  of  some  othei 
party,  that  the  party  or  denomination,  whofl  -  oi 
doctrine  he  favours  in  his  change,  will  think  he  has  d 
what  lie  ought  to  do  by  renouncing  hii 

i'hifiL  and  receiving  the  truth;  and  do  I  gotoo  far  i1 
ing  that  the  part]  or  sec(  from  whose  view*  he  secedes 
tv  apt  to  represent  him  in  a*  contemptibl<  i  poiaJ 
of  view  as  possible  for  changing  bis  lentiments       ; 
an  unstable  man  now  with  them  :  they  do  not  LU 
people  shifting  and  changing  their  sentiments, 

but  at  the  same  tin*  »n  whom  thev  rep 

robate  as  unstable  for  leaving  than  had  hit  other*  and 

to  thtm,  this  would  hare  been  ei  ei  i. 

and    the    circti  med    as    <  orthi 


"throughout a  Now  I acknowletlg 

•  lop*1  much  in  what  a  man's  change  of  sentiment 

does  consist,  whether  he  ought  to  be   blamed  or  nut  :  foi 
if  lie  ^)  from  one  error  to  another  he  has  gained  nothing, 

nor  the  cause  of  truth  by  his  change  ;  except  he  renoum  e 
rrors  and  embrace  those   which  are  not  so  dan 
nl  if  he  do  realty  forsake  the  truth  and  propogalr 
he  is  to  he  blamed;  but  if  he  do  renounce  error  and 
come  t<)  an  acknowledgment  of  the  truth  of  God,  he, 

i  a  change  most  certainly  ought  to  be  commended. — 
This  non  x  can  deny.  But  observe  ;  in  blaming  a  mair 
for  "leaving  what  we  consider  to  be  truth,  we  have  no 
right  to  slander  or  misrepresent  him.  But  this  is  too  ol 
done — and  of  this  I  think  I  have  reason  to  complain 
from  Arminians,  since  I  renounced  some  of  their  fai 

i :otions.     Now   I   will    venture  to  say  that  there  IS 

10  class  of  professional  christians  more  apt  to  abound  i:t 

acclamations  of  joy   when  their  sentiments  are  embraced 

by  any  who  have   hitherto   been   opposed   to  them,   and 

e  apt  to  cry  up  persecution  when  any  such  proselyte*! 

are  in  any  way  spoken   against  by  their  former  bi\ 

C?r  denomination,  than  the  Arminians,    or  many  < •:  them. 

e  *rv  change  there  has  been  some  who  have  appeared 

ike  much  satisfaction  in  trying  to  slander  me  by  rep 

possible  that  I  have  changed  my  r 
opinions  tour  ^v  five  times,  so  as  to  make  me  ap] 
contemptible)  and  undoubtedly,  if  possible,  to  sink  m 
ition  of  all  stable  and   substantial  people 
ause  I  happened  to  say  in  my  own   fc* 
sation  with  thre<  that  1  was 

-  to  this  affect,  that  the   idea  of  the  - 
>m  grace  was  a  false  doctrine,  took  it  upon  him- 
I  a  public  meeting,  at   which,  perhaps  there 
were  three  hundred  people,  and  there  to  slander  me 
lly  rind  publickly,  by  representing  that  1  had  chai 

!  \  imini&W  or  Arminianism,  I  disclaim  the  idea  tM" 

\  Lard  feelings  towards  the  persons  of  those  who  are  of  this  sen: 
painted  with  many  whom  I  love  nn»t  affectionately,  who  hc.V 
vis.    I  think,  their  hearts  arc  better  than  their  he  a 


iuv  sentiments  four  times,  (and  the  next  day  I  understood 
when  expostulated  with  upon  the  subject,  stretched  it  to 
live  or  six  times,)  and  not  content  with  this  false 
respecting  what  I   had  done,    he  took  it  upon   himself  to 
prophecy  about  what  I  should  be — that  I  should  soon  be  a 
Universalist,'  &c.  &c.     Now,  from  such  slander  which  i- 
as  cruel  as  the  grave,  I  turn  away  and  appeal  to  the  truth 
of  God  and  judgment  of  impartial  men,  while  1  distinctly 
state  and  positively  and  unequivocally  declare  that  / 
er  have  changed  my  sentiments  on  no  one  point,  eithc 
fating  to  ordinances  or  church  government,  nor  no  pol, 
doctrine  in  christian  theology  more  than  once. 

For  the  satisfaction  of  candid  and  impartial  readu 
will  just  give  a  brief  statement  of  my  past  life,  sii. 
first  professed  the  christian  religion,  up  to  the  pre- 
time,  so  far  as  it  is  connected  with  any  changes  from  one 
opinion  to  another. 

1  experienced  religion  I  trust  when  I  was  about  sev  i. 
teen  years  old,  at  which  time  I  resided    m  the    town   <>i 
Cranston,  R.  I.  which  was  at  that  time  a  very  barren 
of  the  country  in  a  religions  point  of  view.  —  1  never  had 
lead  but  very  little  in  the  bible,  perhaps  not  twenty  chap- 
ters in   all    my  life,  and    indeed  had  never  had   but  i 
little  religious  instruction,  havi:  g  nevei  attended  meej 
but  a  few  times,  there  being  no  preaching  near  the  Hi 
buurhood  where  I  resided,  excepting  afa 
in  the  summer  season  and  that  by   the   denominate  D 

'It  bll  M  that  I  \>n<  Wich  a   fours. 

ask  how 

bat  be  ;  ■•■  dectrine  jutt  hn  much  and  direct,  and  do  ■ 

>th»T  CM  lb*    final   |.< 

LAC  doctruM  i  ihfl  de\  il  played  with 

I  la    l  ho.\—  the  only  ground  ol 
d  the  truth  ! 

1* 


christian!  called  six  principal  Baptists,  and  nearly  all 
professors  which  1  knew  were  of  this  denomination*— * 
After  I  experienced  religion  I  th  >ught  !  must  make  a  pro 

fessi.  -  these  people  "ere  the  only  denomination 

with  whom  I  had  any  acquaintance  I  united  with  them  ; 
and  I  do  not  remember  that  I  at  that  time  had  much 
knowledge  about  the  various  denominations  in  Christen- 
dom. At  any  rate  I  knew  nothing  about  the  controver- 
sies which  arc  agitated  among;  them.  I  put  the  utmost 
confidence  in  what  ministers  said,  and  was  prepared  t<- 
emb.  \  notions  on  theology  which  were  hand- 

ed <>:  ministers  and  those  who  had   prof 

religion  before  pie. — Now  these  people  were  strenuous 
Arminians  as  every  one  knows  who  lias  the  least  ac- 
quain  tern;  and  much  of  their  preaching  i- 

employed  in  maintaining  that  system,  and   controverting 
the  opinions   if  those  who  oppose  it;  and  they  according 
iy  ton};  care    o  doctrinate  me  right  ear!)/  into  the  Armi- 
nian  system  of  theology.     They  ha\e  not,   to  \u\  \ 
edge,  or  had  no*  at  that  time  any  books  written  by  anj  of 
their  own   denomination   on   polemical   divinity  ;  and    1 
was  therefore  furnished  with  books  written  bv  the  Meth- 
odists—and here  [    would    remark  that  the   six   principle 
Baptists,  the  Methodists,  and  the  Free  Will  Baptists 
all   Arminians  ;  and  that  their  difference  of  0|  ini  m  e 
in  their  different  views  of  the  ordinances  of  th 
church  government*  dieeipHnc,  fee. — So  thai  a 
beloii  i  inciple  B  he  Method 

the  free  Will  rtan-i>is  arid  remain  of  one 
opinion,  on  what  we  generally  term  doctrine,  but  lie  mU8( 
alter  on  church  government  and  ordinances.  The  si\' 
principle  Baptists  hold  to  the  Baptist  mode  of  church 
government ;  but  they  are  the  strictest  denomination  per- 
haps in  the  world,  in  what  is  termed  the  close  commit:. 
ion  plan.  That  is,  they  will  not  com  mane  with  any  who 
have  not  I  rider  hands*"  for  they  hold  that  private 

:!)ers  in  the  church  must  have  hands  laid  on  them. — 
r  I  had  been  a  member  of  this   denominotion  about 
■n  year.-,  and  had  time  to  read  a  little,  and  judge  for 
"if,  i  became  dissatisfied  with  this  restriction  of  the 


communion;  and  as  I  thought  it  to  be  unscripturai. 
nounced  it.      Here  I  beg  the  reader  to  remember  T   n 
main  of  the  same  opinion  still.     I  never  have  changed  buv 
once  on  this   point.     I  then  united   with  the   Free  Will 
Baptist  denomination,  for  they  hold  to  open  communion- 
Still  I  was  an  Arminian,  and  s-till  I  read  with  avidity  tin 
Methodist  books,  particularly  the  writings  of  Mr- 
Wesley  and  Fletcher,  and  I  will  venture  to  guess  that  no 
man  ever  followed  up  the   system  more  closely,  or  fa 
it  more  thoroughly  or  perfectly.     There  is  some  little  dif 
ference  of  understanding  betweeen  the  Free   Will  Bap 
tists  and  Methodists,   on  Hie  subject  of  christian  perfei 
tion  :  but  I  was  full   with  the  Methodists  in  every  p;u 
ticular.     Now  the  circumstances  of  my  leaving  the  Free 
Will    Baptists  are   well    known.     Which   are,  that  the 
church  of  which  I  was  pastor  excommunicated  a  certain 
person  or  persons  which  they   (the   Free  \Vi!l 
afterwards  approbated,  and   as  I  considered   this  an  ao 
which  I  could  not  fellowship,  i  withdrew  from  them,  and 

passed  a  e  of  excommoi 

me.     That  tin  .  i  will  prove  by  inserting 

I  tract  from 
u  The  conference  took  into  consideration  your  conduct 
towaids  tl  EId<  rS,  and   certain  individ 

nou  had  proi  i  tttrarj  to 

it  of  the  gospel,  in  holding  and 
V;p   with  the  unfruitful  work-  of  d 
.1  care  of  a  church 
d  members  from  the  church  with 
■  t   eney   thing  in   them  - 
announce  them   guilty  of  >uch  d 
or  boi. 

1  have  batim  et  H:  -a(im%  as  I 

v  i  (1  it ,   n  I   the  ortli  to  ap 

,   but  because  I  dare  not  alt*   .     Tl 
appear^  that  I  ni  muni  cat  ed  :  n 

met  nor  o 

.*  (lunch  i  .mm 

Bleated  someb 
\\\  i  Arroinfon.    And 


there  so  far  in  sentiments.  All  that  can  be  found  is  res 
pecting  the  communion.  I  always  had  been,  anil  still 
was  an  Arminian.  and  had  always  and  fully  fell  in  kith 
the  Methodist  writers  on  theological  points.  If  I  had 
paid  less  attention  to  their  books  and  more  to  my  Bible 
it  had  been  better  for  me  ?  This  I  am  ashamed  of  more 
than  my  change  :  for  this  I  am  heartily  sorry.  God  and 
his  people  forgive  me  for  this.  But  how,  I  say,  are  all 
•  changes  to  be  made  out?  For  until  this  time,  I  re- 
peat it  again  1  had  always  unvariably  maintained  Armi 
nianism.  From  ;he  first  start  I  adhered  to  the  Metho- 
dist writer-,  and  their  books  were  put  into  my  hands 
when  I  first  joined  the  six  principle  Baptists,  by  the 
members  of  the  six  principle  Baptist  churches.  Will  it 
be  made  out  that  I  have  belonged  to  four  or  five  different 
denominations  i  This  cannot  be  shewn.  I  indeed  left 
the  six  principle  Baptists  and  joined  the  Free  Will  Bap- 
tists on  account  of  the  communion.  In  this  1  admit  a 
change:  but  I  never  have  changed  in  respect  to  this  point 
:>ut  once.  It  has  been  shewn  how  I  come  to  leave  the 
Free  Will  Baptists,  not  because  I  had  renounced  Armini 
anism  and  embraced  some  other  %i  ismi*%  and  since  I 
have  left  that  denomination  I  never  have  joined  any.  The 
church  of  which  I  have  the  care  remain  independent  in 
their  mode  of  government,  and  are  not  in  particular  con- 
nection with  any  denomination  of  people,  nor  never  were. 
They  meet  once  a  year  in  Union  Conference  with  the 
church  in  Cranston  and  Providence,  which  conference 
does  not  constitute  a  particular  denomination,  but  is  fret 
for  all  denominations  to  unite,  who  hold  to  a  changf  of 
heart,   in  religious  exercif  h  of  the  B&rae  nature  as 

union  prayer  meetings,  attended  by  different  denomina- 
tions, yet  agreed  in  meeting  together  to  call  upon  God. — 
Now  The  attempt  has  been  made  to  fix  upon  me  an  am 
ble  characters  as  if  I  had  first  been  a  Calvinist,  then  aa 
Arminian,  then  a  universalis^  perhaps,  and  so  gone  back 
and  forth  five  or  six  times.  This  I  prot  ounce  to  be 
false,  and  again  reiterate  that  I  have  never  changed  my 
sentiments  on  no  one  point  more  than  once.  As  for 
church  government  I  always  held   to  the  independant  or 


Baptist  plan.  And  as  for  ordinances  I  was  always  of  one* 
inind  respecting  the  mode  and  subjects  of  Baptism,  »Sa. 
And  as  for  Arminianism,  the  light  of  truth  which  has  en 
abled  me  to  see  clear  through  it,  has  forced  me  to  give  it 
up,  and  admit  freely  the  truth  of  the  Bible.  And  I  never 
e  cpect  to  clrange  back  again  to  embrace  it,  except  God 
should  take  away  my  memory*  for  when  I  have  once  s 
now  a  thin^  looks,  .>o  long  as  my  memory  lasts  I  must  be- 
lieve how  it  looked,  whether  white  or  black,  &c.  And 
i;aving  seen  that  Arminianism  comes  far  short  of  the 
truth  |o  some  respects,  and  condemns  the  truth  in  others,, 
I  cannot  help  hold  it  up  any  longer.  I  find  the  need  of 
something  to  hotd  me  up — not  in  sin,  but  to  hold  my  hand 
and  keep  me  from  sinning,  and  to  make  me  faithful  until 
death.  I  do  not  say  that  the  Arminians  do  not  believe 
some  truth,  but  they  do  not  hold  to  all  the  truth;  besides* 
hold  to  some  egregious  errors,  as  I  expect  to  show  in 
•  quel.  I  believe  in  the  generality  of  the  a 
uch  as  they — in  the  free  offfr  of  salvation  to  all  ijidis- 
r  ri m  ina t  eh/,  that  wh  •  will  come,  ma  . "  but 

after  all,  if  God  does  nothing  more  than  what  tin 

sinner  would  as  certainly  *ro  down  to 
is  a  hell:  for  there  is  not  pow<  i  in  it  to 

eonvi  inner-— and  if  there  wen-  it  would  not  !• 

And  I  do  declare  thai 
riction  from  the  word  of  God,  i 
i  Hnmoii   sense,  th  tunced  my  formei 

opinions,  or  those  that  !   into  myyont 

mind  by*  taking  the  advantage  of  my  ignorance  j  and  why 

Id  my  Arminian   brethren  (or  rather  bodd 
(hem   deal  wil 

to  be  four 

uld  pro\  e  that  one  of  th< 

has 
chang 

id  the  Calvini  tick   Baptists,  and  then 
he  joined  i 

general  h 
ed  the  the  .  the  mod.- 


10 

:  bo  by  calculating  as  some  have,  ii  trying  to  make  out 
that  I  have  changed  tour  or  five  timet  :  we  mu8t  Bay  when 
he  left  the  Methodist  and  joined  the  Baptists,  lie 

eight  times,  and  when  he  went  back  to  the  Method!- 
rimes  more!     Rut  yet  I  suppose  people  in  general  would 
say  that  he  has  changed  but  twice.     I  mention  this  qi 
derogatory  of  the  person  unto  whom  1  have  an  allusion. 
but  believe  his   christian   character  to   be  fair  and  unim 
peachable.     I  mention  it  for  illustration. 

Now  it  has  been  evident  that  there  has  been  no  small 
pains  taken  by  many  (of  whom  I  hoped  better  things)  to 
directly  injure  me  in  the  minds  of  my  friends,  by  alleging 
as  a  dreadful  deed  that  I  had  changed  my  sentiments. — 
1  would  ask  these  charitable  people  what  they  would  have 
persons  do  who  are  in  an  error?  Would  they  advise 
them  to  continue  steadfast  in  their  errors  i  they  must  do 
M  or  advise  them  to  change  their  sentiments  :  what  do 
the}*  labour  so  earneastly  for,  to  convince  people  who  be- 
lieve in  final  perseverance,  that  they  are  wrong  ?  Do  they 
wish  them  to  change  their  sentiments?  Yes,  verily  they  do. 
and  labour  for  it  with  all  their  might — and  then  condemn 
others  for  doing  just  what  they  are  trying  to  persuade 
people  to  do  continually.  Now  if  a  man  does  change  hi> 
sentiments  and  come  over  to  their  opinions,  that  vers 
tiling,  viz  :  his  changing  his  sentiments  is  considered  by 
them  a  most  honourable  deed  in  the  man,  but  in  another, 
to  change  his  sentiments,  is  quite  enough  to  set  him  upa^ 
a  mark  to  be  shot  at  with  impunity:  and  it  is  no  matter 
they  think  if  any  of  their  steadfast  pcojtle  do  slander  him 
personally  and  publickly,  by  representing  him  as  having 
(hanged  back  and  forth  five  or  six  limes,  when  in  fact  be 
has  never  changed  but  once.  Is  this  doing  unto  othe; 
we  would  have  others  do  unto  u>  ? 

A-  to  that  work  among  the  Methodist  people,  which 
emphatically  call  sanctitication  1  am  far  very  far 
from  Btyling  it  all  delusion.  There  may  be  some  who  pro 
to  experience  what  they  term  sanctitication,  that 
may  be  totally  deceived  or  deluded  :  but  the  reason  1 
eonceive  why  christians  of  other  denominations  are  so 
prejudiced  against  what  the   Methodists  call  sanctiOca 


11 

lion,  is  because  I  think  they  do  not  understand  whai 
the}  mean  by  it.     And   although  I  will  not  say  but  they 
are  faulty  in  not  taking  more  pains  to  expres  themselve- 
scriptu  rally  and  clearly,  so  that  they  may  be  better  un- 
derstood;  yet  we  ought  also  to  try  to  understand  them. — 
They  mean  simply  what  other  or  some  other  denomina- 
tions mean  by  uJml  assurance."     Now  this  assurance  is 
*iven  always  to  the  soul,  by  the  sanctifying  influences  o! 
The  Spirit  of  God,  or  by  holy  exercises  $  and  this  is  what 
the  Methodists   mean  by  sanctification,  such  an  outpour 
in°-  of  the  Spirit  of  God  as  to  bring  them  into  this  blessed 
state  ;  and  who  will  say  aught   against  that  ?     Again,  1 
consider  people  in  general  altogether  misunderstand  them 
in  their  ideas  of  christian  perfection  or  living  without  6in. 
Their  ideas  are  not  that  any  person  lives  without  sin. 
judged  by  what  they  term  the  "paradisiacal  laiv,"  that  is, 
the  law  which  God  gave  man  in  the  beginning ;  but  they 
hold  that  christians  are  under  a  new  law^-thc  laiv  of  faith* 
which  makes,  if  1  understand  them  aright,  some  allowance 
in  its  requirements  of  man  from  the  paradisiacal  law — oi 
rather,  1  think,  to  speak  more  clearly,  that  what  thev  un- 
derstand christian    perfection  to  be,  is  living  by  faith  sv 
near  to  God,  as  to  retain  this  assurance  of  which  I  have 
been  speaking  from  day  to  day;  yet  acknow  I  edging  them- 
selves daily  as  sinners,  when  compared  in  their  lives  with 
the  holy  requirements  in  all  its  extent  of  that  law  which 
God  gave  to  Adam  in  paradise. 

I  have  made  these  remarks  because  I  would  wish  as 
1    am  able,  to   soften  down   unnecessary  prejudice* 
which  exist  among  christians,  and  I  do  think  if  other  de 
nominations  who  have  bem  exceedingly  prejudiced  sgainsl 
the  Methodist  idea  of  sanrtitication  and  christian  |»< 
tion  would  consider  the  subject,  they    would   have    I 
harity. 

That  I  have  not  misrepresented  their  id< 
the  law  of  God  I  will  transcribe  a  paragraph  froaa  Mi 
Fletcher. 

44  Should  Mr.  Hill  a-L  if  the  christian  perfection  which 
we  contend  for,  is  .t  Bnlesi  perfection  we  reply:  Sin  i- 
'  he  {>  ion  of  a  Divine  law,  and  man  nai   ' 


*  tiered  either  as  being;  under  the  anti-evangelical,  ( 
less,  remediless  law  of  our  Creator  :  or,  as  being  under  the 
evangelical,  mediatorial,  remedying  law  of  our  Redeemer  : 
and  the  question  must  be  answered  according  to  the  nature 
of  these  two  laws.      With  respect  to  the  first,  that  is-  thr 
Adamie.  Christless  law  of  innocence  and  paradisiacal  pel 
fection,   we  utterly  renounce  the  doctrine  of  sinless  pel 
fection.*' 

As  for  extraordinary  and  wonderful  experiences,  I 
think  I  have  never  heard  any  related  by  Methodists,  or  as 
taking  place  among  them,  so  marvelous  as  some  which 
President  Edwards  speaks  of  in  his  time,  in  the  great  re- 
vival in  Northampton,  which  he  considered  to  be  the  gen 
nine  work  of  God's  spirit.  + 

The  prejudice  therefore  seems  to  be  about  living  with- 
out sin — and  this  Tnode  of  expression  originates  in  their 
peculiar  views  of  the  law  under  which  they  conceive  chris- 
tians to  be.  But  I  am  far  from  approbating  this  view  of 
the  law  of  God — it  is  most  certainly  a  mistake  and  a  great 
mistake  in  theology,  and  a  fundamental  one  in  the  Ar- 
minian  system.  This  I  think  I  have  learned,  and  should 
like  to  express  my  views  respecting  it  here,  but  my  limit- 
will  not  permit ;  suffice  it  say,  that  the  moral  law  of  God 
knows  no  abatement  nor  abrogation — that  in  a  moral  point 
of  view  it  requires  as  much  of  one  man  as  another,  (that 
18)  it  requires  every  man  to  love  God  with  all  the  h< 
and  as  much  of  us  as  it  did  of  Adam  before  the  fall. 

Saints  and  sinners.  Angels   and  devils,    as  it    (espi 
their  sinning  or  not  sinning,    must  ever  be  tried  by  this 
law,  and  so  far  as  saints  find  they  come  short,  when  view 
ing  themselves  in  this  glass  which  ia  I  transcript  of  God's 
moral  character  they  must  repent  and  plead  for  mercy,  on 
the  ground  of  the  great  atonement.      For  if  we  begin  to 
bring  down  the  law,    and  make  allowances  for   what  lire 
arc  pleased  to  call  infirmities,  every  man  would  have  the 
privilege  to  bring  the  law  down,  as  he  would  think  to  ex 
cuse  his  infirmity  as  well  as  his  neighbour,  even  if  it  vras 
his  infirmity  to  love  the  world  more  than  God,  or  to 
drunk  quite  often,  &c.  and  then  how  would  you   make 
out  there  was  any  sin  in  the  world  ! !  Behold  this  r« 


and  shun  it:  lor  if  the  law  of  God  does  not  condei 
man,  nothing  does,  and  if  we  begin  to  abrogate  or  b 
down  the  law,  where  shall  we  end  ? 

I  think  ii  was  in  a  great  measure  owing  to  this  coni 
ed  and  mistaken  notion  of  the  law  of  God,  together 
the  idea  that  there  was  no  other  system   of  divine  t 
but  that  of  the  Arminian's  and  particular  atonement 

/y.   that  kept  me  where  I   was  so  long.     For  I  wa~ 
taught  to  believe  that  all  who  were  not  on  ithe  Ann 
plan  believed  in  a  limited  atonement — that  some 
rould  not  come  to  Christ  if  they  would,  and  that  man; 
must  be   forced  down  to  hell  although  they  were  a 

we  God  ;  and  of  course  that  salvation  could 
not  consistently  be  oftered  to  all  indiscriminately.    Now  1 
saw  plainly  according  to  the  word  of  God,  (and  stil! 
that  the  atonement  was  general  in  its  nature,  and  ai 
sufficient  to  open  the  way  through  which  the  whole  m 
be  saved  if  they  would — that  salvation  was  freely  off 
fn  alt.  and  that  whosoever  would  come  to  Chris  , 
come  with  a  hearty  welcome.      1  Bay,  seeing 
both   scriptural   and   reasonable,   and   not   knowing 
what  even  but  the  A 

nl — that  men  were   likr 

called  <>n  -nine  to  mpent  and  believe  on  Ch 

when   at   the    same   time  the  atonement    wafl   limited   t«« 

othei  -  >ked  to  n  ent  that  to 

i,  I  worri 

\rmmiani-m.      lint  at    length  I    I  t( —  I 

mine  to  the  very  end  of  if,  and  found  the  uenti  th 
■  death."      I  saw  clearly,  and  Still 

red,  that  -  not  power  enough  in 

who!.  of  Armini  I 

on  upon  it,  I  will  ider,  as  loii£  as  I  < 

for  it  was  u  dreadful  blow  to  old  u  FitUwr  i 
1  thei 

lincc  m\  i  it  up.      I 

to  plead  t 
•  "  of  his  i 

.     Vou  i 

• 


14 

at  hold?  the  sinner  o 
Voii  ma  inners  to  persons  in  a  pit*  unto 

whom  a  rope  is   let  down    to  draw  them   out.    and    when 
They  take  hold  (if  they  don't  afterwards  let  go)  thev  will 
brought  up  out  of  the  horrible  pit;  but   if  any  one  ask 
\  (.11  How  some  do  take  hold  of  the  rope,  which  other-  ob 
stinatcly  refuse,  you  may  tell    them  they   were   willing. 
while  others  weie  not:  and  if  they  happen  to  have  discern 
incut  enough  to  ask  you  the  reason  of  their  willing 
ing  now  got  where  you  cannot  vindicate  Anniui  : 
;:nv  longer,  you  may  ease  your  stomach  by  turning  upon 
r  opponent,  and   call  him  a    CalVaiiist;  and   that    is 
son  enough  to  put  him  to  silence  !  !  !     But  this  will 
not  satisfy  the  candid  enquirer  after  truth — this  will 

ved  in  God  the  great  turning  point, 

tfter  all.      And  here  I  saw  the  Armiuian  system  lefl 
— here,  as  1  before  observed,  I  found  the  end  of  it — here 
[  found  the   Arminians  had  but  truth 

Thev  do  indeed  hold  some  important  truths:  and  it  was 
hese  being  held  up  to  my  view,  and  other  truth-  be- 
presented  (besides  the  natural  inclination  of  man 
■  i)   that  I  was  deceived.     The   Arminians 
contend  that  the  atonement  is   general,  amply  sufficient 
ave  the  world,  if  they  will  come  to  Christ     This  is 
true,  i  believe  it  with  ail  my  heart.     They  believe  the 
condemnation  of  the  sinner  rests  upon  his  o\\  n  head — 
IS  also  true  :  and  now  let  it  be  distinctly  understood  thai 
I  believe   that  K*xrry  one  who  comes  short  of  heaven  un- 
der the  gospel,  fails  entirely  by  his  own  fault, and  dread- 
ful   wicEedness   persisted    in    through   life — and    i 
acknowledge  his  I  nal  life,  to  his  own 'folly  in 

constantly  and  freely  rejecting  offered  mercy — that  he 
lias  ruined  himself,  and  that  nothing  could  have  hindred 
-alvation,  and  brought  everlasting  ruin  upon  him:  np 
predestination  of  heaven  nor  the  devil,  m;  man:  nor  no 
situation  in  life,  whether  of  riches  or  poverty,  sick r 
<a  health,  if  he  had  not  with  his  whole  heart  rejected  - 
vation  freely  ottered  to  him,  and  obstinately  continued  in 
this  course  through  life,  for  which  foolishness  and  sin  he 
•fas  no  excuse;     Now  this  I  bolieve  with  all  my  heart:  I 


I  do  not,   mi- 
then,  Armiomnism    seems   correct,  as   I  said  they  K 

if  tiic  truth:  but  they  have  not  got  the  w 
truth — for  it  is  a  solemn   Tact,  clearly   revealed   in  tin- 
word  of  God,  and  1  should  think  seen  by  all  experienced 
»tians,  who  have  been  led  to  see  the  natural  course  of 
their  own  hearts,  that  all  mankind  are  so  entirely  com 
desperately    wicked,   destitute   of  holiness,  and  so  vio- 
lently opposed  and   set  in  their  hearts  against  God  and 
^t  submitting   to  Christ,  that,   notwithstanding  the 
■•ment  is  foil,    heaven's  doors  thrown  open   to  them. 
iner:  oflered  to,  and  every  thing  else  done,  and 

lenty  in  order  to  their, salvation,  which  the  Ar 
minian  system  tells  any  thing  about;  yet  if  there  i- 
nothing  more  done,  every  child  of  Adam  would  most  eer- 
ily and  voluntarily  reject  these  things,  make 
iight  of  them,  and  all  be  lost  forever  !  And  now  will 
any  one  blame  me  for  renouncii 

one  sinner;  and  in  contending  for  that  to  be  mi] 
tant  to  the  salvation  of  sinners  which  Arminians  them 
Reives  (that   are  spiritual)  always  acknowledge,  and  praj 
for  in  their  supplication- 
for    God  i  .    and    to    (  . 

tabe  M  wi  s  ilvation 

Bod,  they   will  abound  in 
.  kind    of  e  id  then    up  and  in   I 

spir 
itual,  to  i  -and   to   take   noti 

the  prayers  of  Arminians,  and  I  declare  that  thtfre 
no  people  in  the  world  that  more  vehemently  call 
God  to  Bend  down  bis  mighty  power  and  grace  to  ai 
.  their  mad  career — to  bring  them  from  nat 
darkness  into  God's  marvelous  light — to  convert  them — 
to  change  their  hearts,  and   to  bring  them  down  t 

of  Christ,  &c«     Noh  I  i 
all  this,  ai  cording  to- 1  the  rope  al 

ready  let  dowp  into  the  pit  ?    11  is  nol  (  I  i  ■ 
crucified  -    1-  nol d 

vitations  fi  eei    kre  not  -trik 

inglv      N  Eu*e  you  pi  I  rod  for i    To  make 


16 

atonement  ?  To  let  down  another  rope  into 
.  Or  to  give  sinners  new  natural pou  era  i  Or  what 
pou  praying  for  ?  It  is  worth  while  t\v  as  to  knot 
what    Arminians  are  praying.      I'll  answer.     They   are 
ing  for  God  to  do  that,  which,  if  some  of  their  bi 
•  i  declare  God  does  perform,  or  not  one   sinner   would 
over  be  saved,    they  are  quick  enough  to  affirm  that  their 
brethren  represent  God  to  be  a  very  partial  being,  and  as 
a  tewin£  respect  to  persons  !  !  ! 

Now  Anninians  eannot  consistently  with  their  system. 
God  to    "make  sinners  willing**   to  be  saved:  to 
:e   them  willing  to  lay  hold  on   this   rope,  of  which   I 
have  been  speaking;  for   every  thing  according   to  their 
n,  has  already  been  done  on  God^  part,  which  can 
consistently  be  done  with  marts  free  moral  agency;  so  I 
don't  see  that  they  have  any  thing  more  to  do  with   call- 
ing upon    God  in  this   business;  their  attention  must  be 
■     1  to  some  moving  address,  which  they  can  make  t<> 
dinners,    respecting  the  fullness  of  tin  atonement — the 
danger  of  their  case — the  dreadful  realities  of  hell — the 
glories  of  Heaven — the  free  offers  of  salvation — thai 
oxen  and  the  fatliugs  are  killed — that  all  things  are  1 1 
— and  tell  them  to   come  to  the  feast,  and  see  if  they 
-ill  not  come  running  to  Christ  like  a  flock  of  sheep  in 
to  a  green  pasture  !  ! 

I  am  apt  to  think  that  they  would  soon  get   wearied 

oat,  and  would  be  ready  to  say  Lord,  they  all  with  one 

t  onsent  make  excuse,  their  hearts  are  bo    had.  thev   will 

not  come — send  thy  grace  and  spirit  i:i  power,  and  make 

them    willing — create   them   anew — change   their  hearts 

by  the  powerful  energies   of  the   Hoi)    Ghost.     It  now 

looks   to  me  dreadful   to  see  Arminians  vindicating  the 

cause  of  sinners,  and   speaking   hard    thing  .m:,^ 

t  ;od\s  dealings  with  them,  as   I    i  they  often  do. 

They  say  sinners  are   not  at  all  to  blame  if  they  cannot 

to  Christ — if  they  cannot  obey  God.      Who    s 

would  be  blameworthy  if  they  weie  so  situated  that 

could   not  obey  God,   when  at   the   same   time  thev 

willing   if  they  could — I  do  not.  I  am    very  sure 

-.  therefore,  is  either  a  mistake  which  they  are  involv  • 


17 

ed  in*  with  respeci:  to  the  views  of  others,  or  a  w 
.id-representation  of  others'  sentiments;  and  I  should 
charitably  hope  that  the  former  is  the  case.  The  truth 
is  that  all  the  inability  of  sinners  in  respect  to  their  serv- 
ing God  and  coming  to  Christ,  is  this  they  are  so  wicked 
they  will  not.  And  shall  we  blame  God  and  ex* 
-use  them. 

•  But  to  say  I  have  no  heart  to  love  God,  and  the 
fere  I  am  not  obliged  to  love  him,  is  to  say,  that  the  mor< 
depraved  I  am  the  less  to  blame  I  am.  He  who  has  no 
heart  at  all  to  honour  his  father  and  his  mother  is,  on 
this  hypothesis,  blameless.  Let  the  parents  be  ev» 
worth  v,  if  the  child  has  no  heart  to  love  and  honour  them. 
he  is  free.  So  a  dishonest  man,  who  has  no  heart  to  pai 
his  debt.-,  is  not  obliged;  and  a  covetous  niggard,  who  ha£ 
no  heart  to  give  to  the  poor,  is  not  bound.  For  on  t\n< 
hypothesis,  our  inclination  is  our  rule   of  duty,   and 

law  of  God.      Not  what  is  right  and  fit,    and  as  such 
is  required  by  God,  the  sole  Monarch  of  the  m 

duty;  but  only  that  which  suits  my  own  he 
Pharoah  said,  Who  is  the  Lord?  I  know  not  t/u  I. 
nor  will  I  obey  his  voice.     Pharoah  had  ooprincipli 
love  and  i  e,  and  so  he  was  not  obliged,     & 

felt      But  the  God  Ol  the  Hebrews  imputed  it  to  hin 

Put  who  gave  them  tfii  But  are  not 

mankind  thus  wicked  ?  Can  Armiuiaus  deny  tl 

are  they  not  to  blame  for    wickedness  i     li  :i'»r-  what  an 
to  blame    for  r     Will  vou  be  <»<>  good    ft  to  tell  I 

Ai  d  if  not  to  blame  what  oeed  of  forgiven* 

not  to   blame  what  nmA  of  a  saviour — and    it'  tl 

net  bad  hearts,  what  oeed  of  a  change  of  heart       \nd  .1 

justice  required  that  God's  spirit  should  be  sent  to  hd^ 

man  in  his  wicked  and  unregenerate  state,  hou 

caU  H  For  if  God  is  under  .1  moral  obligation  b\ 

the  eternal  nil*'  of  righteousnesi  t<>  deliver  them  I 

I    tall  the  gift  of  hi^   Son  art 

act  of  grace  i     Now  it  is  best  to  leave  off  pleading  jus 

aion  for  the  sinner,  lie  is  so  bad,  for  it  i*  a- 

much   as  to  say  that  btCtUSC  a  man   Is  vrv  bid,  8#d  T 


ta 

r  obligation  to  make  him  good,  or  he  1-  very  much 
•  >    biame.      Reader   beware  !       If  the   sinner  does    Dot 

this  state  of  sinfulness,  why  does  he   not  leave 
Does  he  not  still  choose  it?    Can  you  persuade   him   to 
leave  his  sin  ?  Is  he  not  voluntary  and  free  in  all  lie  d< 
Does  he  not   choose  to  do  as  he  does  ?     Now  what  can 
we  conceive  that  a  free   moral   agent  should  ever   i 
blame  for,  but  for  freely  and  voluntarily  trai  .  the 

law  of  God:  and  is  not  this  the  case  with  sinners  i  And 
if  so,  why  plead  their  cause?  If  God  were  to  require 
ters  to  use  two  hands  when  they  have  but  one,  or  to 
walk  when  they  have  no  le^s,  this  would  be  u  in  ca- 
ble and  inconsistent  with  his  holiness  and  righteousness; 
but  if  he  condemn  them  for  their  unwili 
two  hands  in  his  service,  when  they  have  them,  shall  we 
blame  God  I  say  for  this?  I  have  already  been  more 
lengthy  on  this  subject  than  what  1  once  thought  of  when 
I  commenced;  but  before  I  leave  it,  I  will  ward 

a  similitude  to  illustrate  my  meaning,  or  to  show  the  dif- 
ference between  moral  and  natural  ability:  and  I  do  con- 
sider it  a  matter  of  great  consequence  to  understand  this 
difference.     Imagine    two  men    lying  by   a  fountain   of 
spirituous  liquors,  the  one  having  his  le^s  tied  so  that 
could  not  walk  if  he  would;  the  other  being  entirely  free 
in  this  respect,  yet  loving  this  strong  drink  so   well  that 
no  entreaties  whatever    will  prevail  upon  him  to  use  his 
legs,  and   walk   away  and   leave  it.     Now    to  command 
the  one  to  come  away,  and   to  punish   him  if  he   did  not 
come  iWAJ,  would  be  unrighteous:  but  to  command   the 
other  to  come  away,  and  to  punish  him  if  he  did  not  obey, 
would  be  perfectly  just,  although,  he,  of  his  own  choice 
would  just  as  certainly  stay   where  he   was,  as   the  one 
who  has  his  legs  tied.     This  is  a  plain  case,  and  no  mor 
tal  can  deny  it,  that  blames  any  man  for  any  sin  whatev- 
er: for  to  deny  it  would  be  to  destroy  all  civil  government, 
and  all  distinction  between  sin  and  holiness:  and  to  ex 
the   murderer,  the  thief,  the  drunkard   and  even 
other  vile   character  in  all  their  bad   conduct,  becau- 
forsooth  they  have  bad  hearts  !     Now  this  distinction  i- 

"bserved  or  declared  by   Arminians;  but  when  an) 


19 

one  calls  in  question  their  scheme,  they  are  almost  svi 
represent  them  as  holding  sinners  to  be  in  a  situation  like 
the  man  with  his  legs  tied;  bound  by  the  decrees  of  God, 
so  that  he  cannot  serve  God,  though  he  were  ever  so 
much  disposed  too;  and  in  this  way  they  blind  the  minds 
of  many,  and  thus  shut  up  their  eyes  by  the  power  of 
prejudice,  against  the  truth.  And  thus  it  has  been 
my  lot  to  be  represented  bv  them,  from  the  moment  that 
I  rejected  their  favourite  idea  of  falling  from  °;race.  And 
there  was  evidently  a  powerful  attempt  made  to  preju- 
dice the  minds  of  my  dearest  friends,  even  the  church 
under  m\  gainst  me,  by  the  sweeping  argument 

I  was  a  Calvinist  !  a  Calvinist!  Now  I  have  never 
given  any  one  liberty  to  call  me  a  Calvinist,  because 
e  is  nothing  definite  in  the  expression.  I  am  quite 
willing  and  ready  to  tell  what  I  do  believe,  but  I  am  en- 
tirely unwilling  to  be  represented  as  believing  all  which 
has  been  ranked  under  the  head  of  Calvinism:  for  I  do 
consider  that  the  particular  atonement  Calvinists  hart 
made,  a  great  n  lieii  mis- 

takes on  the  ^tenement  and  nubility  of  sinners 

«>me    to   Christ,    01  them    like 

feci    in    dt 

inany   into  Arminian  notions.     I  .  1  believe 

all  \  I  entirely  and  wholli 

kI  that   tho  Mist  lay  the  blame 

:iv  and  entirely   to  them 

In  the  following  work  on  the  perseverance  of  the  taints, 

I    have    written    that    which  I  consider    to  be    the   truth, 

and    have    given  no    qu  that    which  I 

ed  to  be  inconsistent  with  truth,  not 

bard  spirit  towards  the  brethren   whohoM   the  opp< 

sentiment,  nor 

it  to  be  toy  du 
i  do  what  I  can  in  exhibiting  the  truth  riori 

1  to  the  minds  of  my  fello*  men.     This  should 
be  done.     And  if  the  doctrine  ol  i'  perseret 

is  true,  it  OUgfM  lobe    held  up.  and   it    will    have    no  ba«i 
effect]  except  the  belief  of   the  truth  will    have  a    bad  el 

It  is  th  •  ''it ton  of  this  doctrine,  bj 


spposersj  which  has  done  the  ini^chit^f ,  thereby  giving  a 
prong  view  of  it.  in  consequence  of  which,  hypocrites 
may  have  been  blinded:  for  they  have  heard  the  oppo-n  - 
of  the  doctrine  say,  that  those  who  believe  in  the  final 
perseverance  of  the  saints,  believe  that  a  man  will  be 
saved  after  he  is  once  converted,  though  he  serve  the 
devil  all  his  days.  Says  the  hypocrite  I  think  I 
once  converted,  and  I  will  therefore  take  my  fdl  of  sin. 
it  will  be  well  with  me  at  last  !  Now  this  arises  from  a 
misrepresentation  of  the  doctrine;  and  let  our  opponent 
therefore,  in  this  doctrine  look  to  it,  that  the  blood  ot 
-mils  is  nor  required  at  their  hands,  for  thus  darkening 
counsel,  and  hiding  truth,  and  above  all  things  let  them 
not  blame  others  for  telling  the  truth,  by  attributing  to 
it  a  bad  effect,  when  this  bad  effect  is  the  consequence 
of  their  presenting  the  sentiments  of  others,  in  altogeth- 
er a  different  point  of  view  from  what  was  ever  by  them 
intended,  1  now  ask  the  reader  to  candidly  and  prayer- 
fully follow  me  through  the  following  remarks,  while  I  in 
the  first  place  proceed  to  answer  the  objections  which 
are  brought  against  the  doctrine  of  the  final  salvation  of 
every  true  believer;  and  in  the  second  place  prove  it  to 
be  tiue.  And  may  the  Holy  spirit  lead  our  minds  into 
nil  truth,  that  the  truth  may  make  us  free. 

N.  B.  It  is  proper  perhaps  to  state  the  time  when  this 
change  took  place  in  my  mind.  It  was  but  a  short  time 
after  1  left  the  Free  Will  Baptists,  in  18£3,  that  I  began 
to  apprehend  that  the  idea  of  falling  from  grace,  was  not 
scriptural^  nor  reasonable.  I  however,  paid  strict  atten- 
tion to  the  subject  for  a  long  time,  until  I  was  perfectly 
-atisiied,  before  I  began  publickly  to  preach  the  doctrine 
of  the  saints'  perseverance.  It  is.  I  think,  about  two 
years  since  I  first  began  to  maintain  it  in  the  pulpit. 


OBJECTIONS  ANSWERED. 


Objection  1st.      ;c  No  matter  then,  (say  our  opponent  > 
if  ei  man  be  once  converted,  whether  he  live  jaithfidhf 
or  not,  he  will  be  saved,  let  him  do  as  he  will." 
I  answer,  this  is  a  misrepresentation  of  the  case — our 
brethren  do  us  wrong,  so  to  state  it.     We  say  no   such 
thing.     It    is  presumed  that   many,  however,  charge   08 
with  these  things  through  mistake,  having  been  taught 
that  we    believe   as  stated   in   the   objection.     It  is   also 
hoped  that  when  they  learn  this  is  not  the  case,  that  they 
will  be  candid  enough  to  acknowledge  that  they  have 
judged  us  and  censured  us  wrongfully*      But   what  do 
men  mean,  who  know  that  the  above  idea,  as  stated  in 
the  objection,  form  no  part  of  the  creed  oi  o  be 

lieve     the     saint-*     perseverance,     and    yet  teach     the 
common  class  of  christians  who  have  not  had  opportu 
for  thei  the  different  sj 

.    .  which  art  denominati 

Would    they   think    themselves 
well  used  to  have  their   own   sentiments    thus    mUrepre 

ted?     If  not,  why  will  they   not  do  unto  others  as 

would  hav  9  do  unto  them?     Let  them,  and 

tl,  know  that  when  they  thus  speak  a( 

US,  they  deal  \  :dairly.      We    do   D  »'  «t\     I 

w  he  per 
not — or  whether  he  be  holy  or  i. 

:  ance  involves  no  such  idea, 

neither  do  the  advocates  of  I  ie,  who  under- 

thetnselvea,  teach  any  such  not 

we  hold   a*  >! 

.  ;m<i  that  with 
out  holiness  no  m  1.     w  e  do  indeed 

hold  that  .  i i  will   pc 


e  fa  the  end,  by  the  gn 
quite  a  different  idea  from  the  one  of  being  saved  without 
holiness,  without  p  -  the  objet 

whether  he  Berve  God  or  not     We  acknowledge  that 
true  christians  may.  and  dfe  Fall  into  sin,  and  are 
again  to  the  favour  of  God;  and  do  not  our  obje< 
lieve  the  same  ?     If  so,  why  find   fault  with   us  f 
this  opens  the  way  for  stating  a  second  objection. 

on  2d.     "But  the  doctrine  is  tint  true,  thai 
will  certainly  be  brought  back;  It  is  tlierefore  dang 
ous  in  ilu  extreme,  as  it  gives  them  an  encouragement 

to  sin,  and  to  continue  in   sin,  and  so  leave  th< , 

danger  of  eternal  damnation.** 

Answer.     As  this  at  the  first   sight  appears  to  be  (he 
most  plausible  objection  which  is  urged  against  the  doc- 
trine  which  1  advocate,    I   humbly  a.  k    the   candid   and 
rlose  attention  of  the  reader  to  the  remarks  which  I  shall 
make,  in  shewing  that  it  is  entirely  groundless  and  futile. 
And  first,  I  ask  what  is  there  to  be  said  of  a  christian, 
more  calculated  to  make  him  look  detestable  in  the  view  of 
all   lovers   of  virtue   and  holiness,  than  these  statements 
concerning    him,    viz: — u  That    he    would  sin    if    lie 
dare    to."     0    forbear,   thus  to    represent    the    re!i_ 
of   Christ     "A    good    christian,    but    he    would 
against  God,    and  serve  the  devil   with  all   his  heart  and 
Strength,  if  he  dare   to  .'  !     This   i^   as  much  of  a  para 
dox  as   it  would    be  to  sav.  BUch  a  man   is   very   honest, 
vet  he  would  steal   if  he  dare  to.      Such  a  man  is  a  great 
friend   to  you,  yet  he  would  do  \ou  all  the    injury  p. 
b!e,  if  he  were  not  prevented   through  fear  of  snip. 
death.     Such  a  person   is  undoubtedly  a  good  chhsi 
he  loves  God,  is  a  friend  of  God,  yet    if   it   were    not 
the  fear  of  hell,  he  would  never  serve  God  one  moment, 
but  turn  in  rebellion  against  him,  and  serve  the  devil  all 
Ids  days.      I  Bay,  forbear  to   sound   this   trumpet   in   the 
<\ars  of  the  UOregenerate,  or  else  they  may  well  ask  what 
better  are  vou  than  we  ourselves  ?     And  answer  them  it 
you    can.    In  raising  the   christian  character  above  them. 
while  holding  such  an  objection. 


No,  brethren,  the  hypocrite  may  deceive  himself  in  thi 
:  but  far  be  it  from  the  real  christian  to  have  the 
least  desire  or  inclination  to  sin  against  God,  on  the  ac- 
count of  his  iirm  belief  in  the  perseverance  of  the  sa 
Holiness  is  his  delight,  yea  it  is  his  heaven — in  its  own 
nature  it  is  infinitely  desirable — he  thirsts  for  it — he 
hungers  after  it — he  cannot  rest  without  it — it  is  his  ele- 
ment as  much  as  water  is  that  of  the  fish — he  hates  sin — 
it  is  detestable  in  its  nature — nothing  does  he  dread  bo 
much — he  had  rather  suffer  than  sin,  and  far,  far  be  it 
from  him  to  say  that  if  he  knew  he  should  go  to  Heaven* 
he  should  choose  a  life  of  sin.  We  dishonour  God,  and 
his  cause,  and  children,  when  we  state  things  thus:  and 
bring  down  the  principle  which  influences  us  to  a  level 
with  the  most  selfish  and  wicked. 

And  I  do  not  hesitate  to   say  that   those  persons   who 
are  kept  along  in  their  religious  profession  merely  by  ;i 
fear  Of  hell,  and  all   the  duties    which  they  do  are  dl 
nut  of  them  by  the  main  force  of  such  fear,  would  do  * 
lamine  their  experiences  and  look  well  to  it.  that  the) 
very  first  start  in    their  reli_ 
ed  with  something  short  of  real 
religion. 

I  n  state  that  this 

i  in  the  saints' perseverance,  tem' 
and  to  encourage  christians  to  >in.  vmII  lie  with  as  much 

the  opinion-  of  some  of  the  ablest  writ 
who  have  advocated   the  doctrine  of  foiling  from  gi 

rains!  the  doctrine  afthe  saints9  perseverance.     Mr. 
Wesley  and  Fletcher  both  admitted  that  there  v 
attainable  here,  from  which  if  was  imp 
ble  for  a   saint  to  fall*     That  some  undoubtedly  had 
ured  by  the  spirit  of  God,  th  should  be 

■  I.     But  did  th  men  dream  t1 

ild  be  an  encouragement  for  such  souls  have 

[f  so,  God  c 

m  the  Dtt 


£4 

Objection  3d.     H  Although  it  is  the  natkn  of  tht 
/nan  to  lore  holiness  and  hate  sin.  yet   (lie  young  bt  - 
liever  finds  after  his  conversion  or  just  [fir  at  ion.  m< 
things  in  his  heart  contrary  to  the  wilt  of  God;  has  , 
iiif  unholy  rxereises  and  ]n  .    These  are  apt  to 

f  the  advantage,  and  he  fall  into  sin.  so  that  w 
he  has  fallen,  he  needs  the  fear  of  hell  to  arouse  A 
tmd  bring  him  again  to  repentance." 
Answer.  Although  it  will  appear  in  the  sequel  that 
tins  objection  is  entirely  groundless,  by  showing  that 
the  Covenant  of  grace  and  promise  of  God,  secure  be- 
lievers from  living  and  dying  in  sin  ;  yet  I  contend  that 
if  fear  of  hell  is  ncccusary  as  a  means  to  restore  them, 
we  may  have  just  as  much  of  it  from  one  system  as  the 
other.  For  the  moment  the  one  who  believes  in  the 
saints'  perseverance,  falls  into  sin,  he  fears  he  never  was 
converted,  that  he  never  was  a  real  christian,  that  he  has 
deceived  himself  and  others,  and  is  likely  to  perish  a  hyp- 
ocrite everlastingly.  So  far  as  he  sins,  so  far  he  1<» 
sense  of  God's  favour  and  evidence  that  he  is  born  again. 
indeed  there  is  more  to  alarm  him  than  there  is  in  the 
system  of  those  who  believe  id  falling  from  grace — for  he 
has  such  a  sense  of  the  deceitfulness  of  sin,  the  power  ol 
temptation,  and  his  own  moral  weakness,  that  although, 
he  knows  that  he  must  be  forever  lost,  if  he  die  impeni- 
tent?:  yet  if  he  be  not  kept  by  the  power  of  God,  he 
shall  certainly  go  down  to  hell  with  his  eyes  wide  Of 
whereas,  those  who  believe  In  foiling  from  grace,  arc  apt 
also  to  fall  into  the  temptation;  that  thej  hare  moral  abil- 
ity to  repent  at  any  time,  and  so  like  the  Qnregenerate, 
do  verily  mean  to.  before  they  die:  ai  <i  <•]  coarse,  if  we 
admit  that  the  fear  of  hell  is  necessary,  in  order  to  a  v. 
en  backsliders,  their  own  opinions,  who  hold  to  fall- 
ing from  grace,  are  not  so  likely  to  do  it  as  others. 
Experience  is  the  best  schoolmaster.  When  1  was  first 
converted,  I  was  taught  to  believe  in  falling  from  grace. 
I  imbibed  the  sentiment  fully  :  but  I  soon  grew  luke- 
warm, and  never  during  my  whole  religious  course,  have 
1  lived  so  cold,  and  with  *o  little  religious  engaged] 


2D 


as  I  did  for  about  four  years  subsequently.     And  ii  is 
positively  the  case  that  the  ideas  taught  by  those  who 
hold  to  falling  from  grace  are  more  calculated  to  make  a 
professor  or  christian  easy  in  their  backsliding,  than  the 
contrary  opinion,  because  it  is  apt  to  give  a  false  opinion 
of  their  own  moral  ability  and  strength.     Let    not  out 
brethren  therefore  urge  this  objection   against  us  so  un 
fairly,  when  in   fact  if  rightly  understood  it  turns  the 
scale  against  themselves.     If  it  be  said  that  those 
believe  in  falling  from  grace,  are  alarmed  at  the  idea  of 
Sinning  beyond  the  reach  of  mercy,    I  answer  that  when 
we  are  luke-warm,  so  dread  full  is   the  deceitful  ne- 
-in,  we  are  not  apt  to  think  so,  but  the  great  evil  of  sin 
appears  almost  out  of  sight,  and  the  backslider  is  apt  to 
f  with  the  notion  that  his  disobedience  will 
be  overlooked,  as  it  is  not  of  much  consequence,  and  as 
lie  intends   to  be   obedient  in  future;  and  moreover  hi> 
sins  of  commission  appear  small,  in  consequence  of  his 
being  blinded  by  sin,  so  that  this  idea  of  sinning 
the  reach  of  m  no   more   likelv    t  i 

backslider,  than  it  is  the  unregenera'  vmi  at  all. 

But  as  it  is  the  case  with  the  -•rate,  wfc 

ened,  and  when  t1;*  er  keep  the  di 

ful  evil  of  sin  i  -ink  into  i 

pair.     So  it  is  with  those  who  in    the  doctrine  of 

falling  from  grace.     And  thu 

intage  of  them  frequently)  In  sinking  tl 
down  into  disponaencji  attendee!  with  the  most  hor 
feelings  for  years,  spoiling  their  usefulness 

rod,  and  nindei  M  W 

ignorant  oi* 

>N  4th.       I 

I  cannot  btlu  i 

llvin  believed    it    undoubted' v.      i 

.. 
•il  in  Now  will  you 

•lie\e  the  doctrine  of  the  I 

believed  it  r  lint  tl      I  re  to  be  th 

tioa  witli  tho  do  iiot 


2 

whether  the  doctrine  be  true  or  not:  but  reject  it  ,. 
;■   because  forsooth  it  is  a  Calvinistick   idea.      I 

v  probable  thai   Calvin  held  some  error-  in  theoli 
but  that  does  not  prove  that  this  dot 
Our  busin  inquire  whether  the  final  per- 

of  th  Bible  truth,   or  not — and   if  it  i*. 

may  be  assured  that  it  is  not  necessarily  connected  \ 
an  untruth — neither  have  we  aright  to  reject  it.     Some 
;tre  in  great  trouble,  for  fear  they  cannot  separate  it  from 

^on.     But  they  believe  in  election,  at  the  same  time: 

ill  men  who  believe  the  Bible,  believe  in  election. 
They  differ  in  their  ideas  respecting  the  nature  of  elec- 
tion, to  be  sure.  Now  I  do  not  believe  in  any  election, 
that  is  a  means  of  damning  one  soul.  I  have  stated  m\ 
ideas  respecting  this,  in  the  introduction.  To  be  sure  I 
want  something  considerable  stronger  than  Arminianism. 
to  hold  me  up,  or  I   am   sure  I   should   break    it,  and  be 

ver  lost;  so   also    I  think,  would    every   other  soul, 
and  not  one  soul  get  to  Heaven  !  !     But  what  is  tin 
to  reason  with   those,  who  will   not  admit  that  which  i- 
evident^   but  will    suffer   prejudice  to   shut   their   exi- 
st the  plainest  proof  imaginable  ? 
I  will  now  intend  to  the  passages  of  scripture  which 
forward    by   our  opponents,  as   milital 
against  the  doctrine  of  the  final  perseverance  of  the  sai 

ore  I  proceed  to  this,  however,  it  would  be  well 
enough  to  remind  the  reader,  that  in  order  to  prove  the 
doctrine  of  falling  from  it  is  incumbent  on   its 

advocates  to  -  n  scripture,   (that  is,  to  shew  u< 

some  Jgly   declare;  one  of 

these  two  thin  iz  : — Either  that  a  (rue  saint  may 

fall  enreiy  from  grace  finally,  and  jw 
or  that  some  one,  or  mere  have  fallen  away,  and  art 
recovereibly  lost.  One  of  these  two  things,  I  say  is  in- 
cumbent on  them,  to  prove  from  the  Bible,  in  order  to 
make  their  system  stand  by  the  word  and  testimony  of 
Grodi  But  have  they  ever  done  this  ?  Nay,  verily:  nor 
never  can  do  it.  There  is  not  a  single  passage  in  all  the 
Bible  that  affirms  either.  I  say,  I  am  bold  to  affirm  that 
there  is  not  one  single  solitary  passage  in  all  the  word  of 


.  that  can  be  brought  forward,  declari 

-aint  of  God  ever  did  or  ever  will,  finally  fall  into  h 
But  while  we  are  able  to  bring  forward  a  large  nun 
of  passages,  that  positively,  and  most  emphatically  and 
clearly  prove,  that  a  true  saint  never  will  perish — they 
are  under  the  necessity,  in  order  to  put  any  appear., 
-ipture  colour  on  their  sentiment,  to  lay  hob: 
such  passages  tout  to  attend  i 

pose  mean  their  stntinunts;  but  which   I  e£] 

as   hundreds  of  ethers   have  shown)  mean  no  such 
t  liin^r- 

We  will  first  attend  to  Ezekiel,  xviii.  24.    i:  But  when 

rom  his  ri 
and  commiitetJi  iniquity,  and  doeih   at 
abominations  which  the  wicked  man  doetlu  shall  he  u 
J 11  his  righteousness  that  he  hath  done,  shall  not  be  men- 
tioned ;  in  his  trespass  that   he  hath 
his  sin  that  he  hath  .a  shall  h  Now 

I  desire,  b  ving  an  exposition  of  this,  to  take 

objector  on  his  mid,   and  see  in  what  a  dreadful 

dilemma    it   leaves   him.      If  then  it   be  argued  thai 

reference  I  .int.  or  a   true 

iever:  ami  if,  also,  that  it   pi 

doctrine  of   the    total    apostacj 
(and  ! 
it  jus  ad   coneta 

stored   to 

the  favoir  For  obi 

that  he  hath  //•  .  and  in  hi  a  he  hath 

lie  shall  die.     Now  then,  farewell  to  the 
of  any  ba< 

Darin,  .  and 

i  ording   I  : 

of  the  reader  to  look   a*  Lge,  ami    see  it"  this  be 

not  an  inevitable  ii  I 
tion  of  the 

spin  rope  frmn  this  passage,  t-  j  not 

see   that   thej  imng  themselvei  i    And 

plain,  froi  I  ;ts  already  beeu  said  in  allowing  for 


£18 

argument  sake,  the  objector  his  own  ground,  that  the  ob 
No  doubt  our  brethren,  who  tx 
lieve  in  falling  away,    would  be  ready  to  cry  out  whei 
they    see    this  difficulty,   that    the  passage    does   not 
mean  so,  they  would  then  be  for  putting  the  right  con- 
struclion  on  t/,  in  order  to  get  clear  of  this  absurdity, 
which  is  but  a  fair  inference  from  their  own  premi 
Well,  let  us  interpret  it  fairly,  and  I  am  persuaded  that 
we  shall  not  find  a  feather's  weight  in  it,  to  sink  the  doc- 
trine of  final  perseverance.     The  only  thing  asserted 
that  when  a  righteous  man  does  turn  away  from  his  right- 
eousness, he  shall  die. 

This  is  nothing  more  than  a  supposition  expressed,  and 
the  consequence  shewn.  Now  we  admit  that  if  a  true 
saint  does  turn  away  from  God,  totally  and  finally,  that 
he  will  die  eternally.  But  we  must  remember  that  it  by 
no  means  follows,  that  this  ever  will  be  the  case,  because 
there  are  many  things  supposed  in  the  scripture,  which, 
it  is  certain  never  will  take  place,  as  I  believe  our  oppo- 
nents will  acknowledge.  But  why,  (says  one)  are  these 
suppositions  made,  when  there  is  no  probability  or  possi- 
bility of  the  thing  supposed,  ever  coming  to  pass  ?  I  will 
attend  to  this  point,  after  I  have  shewn  you  that  there 
arc  such  instances  in  the  scriptures.  Observe  the  fol- 
lowing.— John  viii.  54  and  55,  "  Jesus  answered,  if  I  hon- 
our myself,  my  honour  is  nothing;  it  is  my  Father  that 
"honoureth  me,  of  whom  you  say  that  he  is  your  God. 
Yet  ye  have  not  known  him  ;  but  I  know  him  ;  and  if  I 
should  say  I  know  him  not,  I  shall  bk  a  liar,  like  i 
you."  Now  1  ask  the  objector,  if  here  is  not  a  thing  sup- 
posed, which  he  dare  not  say  there  was  any  moral  |> 
bility  of  ever  coming  to  pass.  Or  will  he  say  that  there 
was  a  moral  possibility  of  our  blessed  Lord  becoming 
liar,  as  bad  as  those  whom  he  calls  the  children  of  t\\r 
devil:  and  so  failing  in  the  great  work  of  redempti 
But  here  is  a  supposition,  and  therefore,  when  with  so 
much  zeal,  they  reply  against  us,  and  treat  our  notion- 
of  this  passage  in  Ezekiel,  as  nonsense,  by  asking  us  in 
such  a  masterly  style,  why  the  thing  is  supposed,  if  there 
could  be  no  probability  or  possibility  of  its  coming  to 


29 

pass  ?  We  answer,  by  asking  them  calmly,  why  this  sup- 
position   was    made  by  our  saviour  and   others,    in 
scripture,  of  the  same  nature,  (some  more  of  which   we 
will  attend  to  presently)  if  there  was  no  probabili' 
the  thing  supposed,  ever  taking  place.     By  this  time  1 
should  hope  they  would   feel  themselves  under  the  ne 
cessity  of  answering  consistently,  that  they  are  made  for 
the  illustration  of  some  important  subject,  as  I  shall  show 
before  I  leave  this  subject. 

Butajrain;  Lev.  xviii.  5- — "Ye  shall,  therefore,  keep 
my  statutes  and  my  judgments;  which,  if  a  man  do,  he 
shall  live  in  them.v  Now  the  meaning  of  this,  evidently 
is  that  if  a  man  should  obey  the  whole  law,  lie  sin 
be  justified  by  it.  This  is  clear,  from  what  Paul  ft 
Rom.  x.  5, and  Gal.  iii.  Ic2. — "  For  Moses  describeth  the 
righteousness  which  is  of  the  law,  that  •fuitdoeth 

those  things*  shall  live  by  tJiun."     And  a^ain,  and   the 
law  is  not  of  faith;  but  the   man  that  doeth  than. 

sk  the  objector  if  here 
strong  a  Buppositioi  e  have  in  Ezekiel  ?  I  re] 

it,  and  ask  him  to  be  candid,  and  look  at  it. 

• 
(he  law  shall  no  flesh  be 
no  man  is  justified  by  the  law,  in   thi 
nt. 

Paul  says,    ki  Though  we  or  an 

.  'hat 
a  holy  Angel  confirmed  in  holiness,  ts< 
en  to  preach  a  False  doctrine,  and 

What  an 

re  whom  Paul  charged  Timothj 

which  our  (  pponents  hai   . 
in  Ezekiel,  and 
God,  who 

bdeed  I  do  GUI  t"  I 

e  mi 
bort  with  those  which   I 

3Upp<  :alh 


30 

impossible  that  the  tiling  supposed  should  ever  transpire ; 
but  I  think  the  foregoing  sufficient  to  satisfy  any  pert 
who  is  disposed  to  be  candid,  and  is  sincerely  enquiring 
after  truth.     I  have  been  the  more  particular  and  length} 
on  this  passage,  as  an  illustration  of  it  will   serve   t< 
key  to  open  to  view,  the  absurdity  of  most  of  the  obj 
tions  which  our  brethren,  who  hold  to  falling  away,  i 
tend  to  bring  against  the  doctrine  of  perseverance,  iron: 
the  scriptures.      And  I  beg  that  what  I  have   said  on  it. 
and  the  little  more  I  may  say,   may  be  attended  to  with 
candour,  and  kept  in  remembrance.     With  regard  to  tin* 
question  which  I  promised  to  attend  to,  why  are  these 
suppositions  laved  down,  if  the  thing  supposed  will  nev- 
er occur  ?     1  might  justly  ask  our  opponents  to  an- 
the  question  themselves,  for  that  it  is  really  the  case,  1 
have  shewn  them  to  be  true — and  they  cannot  deny  it. 
But  I  am  ready  to  shew   my   opinion.     These  sup| 
tions,  therefore,  are  expressed  for   the  sake  of  illustrat- 
ing some  important  subject  or  thing, — thus  in   Ezekiel, 
to  illustrate  the  equity  and  justice  of  God?s  dealings 
with  them. 

They  had  this  proverb  anions:  them,  that  the  father>  had 
eaten  sour  grapes,  and  the  childrens'  teeth  were  si 
edge — that  the  ways  of  God  were  not  equal.  God  i» 
buketh  them  for  this  proverb,  shows  them  that  they  have 
no  occasion  for  it,  declares  unto  them,  that  the  soul  that 
si?is  shall  die.  That  the  father  shad  bear  his  oioi  pun- 
ishment, the  son  his;  and  that  when  the  sinner  shall  turn 
from  the  error  of  his  ways,  he  dUll  be  pardoned:  and  in 
order  to  illustrate  and  demonstrate  the  equity  and  jus- 
tice of  his  dealings  with  mankind,  that  he  will  deal  with 
every  man  according  to  his  own  true  character:  he  makes 
the  supposition  in  the  text,  in  the  words  of  which  we 
have  been  speaking,  and  immediately  in  the  next  verse, 
lie  thus  addresses  them  :  "  Yet  ye  say  the  way  of  the 
Lord  is  not  equal.  Hear  now,  O  house  of  Israel;  is  not 
my  way  equal,  are  not  your  ways  unequal  ?"  So  also,  in 
the  3d  chapter,  20th  verse,  it  is  shewn  that  if  the  Proph- 
et was  faithful  1  in  the  discharge  of  his  duty,  lie  should 
deliver  his  own  soul,  whether  those  to  whom  he  spake 


the  word  of  the  Lord,  would  hear  or  forbear.  So  aisor 
in  the  33d  chapter,  where  nearly  the  same  supposition 
is  made.  So  also,  when  God  told  Abraham  if  lie  found 
fifty  righteous  persons  in  Sodom,  he  would  not  destroy 
it,  was  to  illustrate  his  goodness,  justice  and  mercy  to 
his  children,  though  he  knew  at  the  same  time,  that  fifty 
righteous  persons  could  not  possibly  be  there  found;  so 
.  when  it  \>  declared,  that  if  a  man  shall  keep  the 
whole  law,  he  shall  be  justified  by  it,  we  are  not  to  sup- 
pose that  such  a  case  can  possibly  be  found.  But  this  sets 
in  a  clear  and  strong  light,  the  justice  of  God's  dealings 
with  men,  that  we  Buffer  and  are  condemned  for  our 
transgressions  justly.  So  also,  when  Paul  uses  the  hypo- 
thetical expression — Though  we  or  an  Angel  from  Heav- 
en preach  any  other  gospel,  let  him  be  accursed  ;  we  do 
not  suppose  that  this  would  ever  take  place;  but  these 
strong  terms  were  used  to  guard  them  effectually  against 
the  imposition  of  false  teachers.  Now  let  candid  people 
judge  if  this  is  not  a  fair  statement  of  the  case,  and  let 
our  brethren  remember   when  they   !augf)    at  us  for  our 

tavgh  at 

God  him*  !i  laved  down  nons 

e  the  thing  supposed  could  pire, 

I  have   shewn)  1     cannot    deny    it.      So    did  our 

iv    we    d  I 
,  or  Paul. 
I  ti'i  i  !  fairly,  clearly  and  conclu 

iswered  th<  »n  which  is  alleged  again! 

from  Bzekiel,  II  anawei 

many  other-,  if  kept  in  re.inenibraiu  e. 

I  will  now  lay  down  sone  plaii  of  script 

dem  ignteous  person,   never  will 

finally  fall  away.    Job  ivii.  9, —  i 
on  hi*  way*     I 

man  "  hi  fall* 

not  be  utterly  4dtth  him  i 

Am  hand*     Now  th  qs  against  the 

idea  of  the  total  a|  Bhall 

MO   S('t   tl   I 

We  will  atti  ad  to  -  i  chap,  9  v- 


"  If  thou  seek  him,  he  will  be  found  of  thee:  but  if  thou 
forsake  him*  hi  w3l  cast  thee  off  forever.'  'If  this  passage 
iiatl  asserted  that  Solomon  should,  or  would  utterly  and 
finally  forsake  God,  in  consequence  of  which,  he  should 
be  cast  oft*  forever,  it  would  have  been  to  some  purpose 
for  4ur  opponents  to  urge  it.  But  as  it  is,  it  answer* 
no  purpose  at  all.  This  if  is  in  their  way.  We  think 
that  this  Serjeant  if  as  the  good  Mr.  Fletcher  styles  the 
word,  answers  a  noble  purpose — he  is  like  a  thorn  in  our 
opponent-  If  Jesus  were  to  lie,  he  would  be  like 

the  children  of  the  devil.  If  an  An^el  were  to  come 
from  Heaven  i  :ul  preach  a  false  doctrine,  he  would  be 
accursed.  Bet  T  do  not  expect  to  hear  one  while  I  live. 
But  says  one.  "  then  yon  make  the  solemn  threatenings 
of  God  to  be  of  no  consequence."  Nay,  indeed  I  do  not 
— that  is  merely  your  sav  so — hear  me.  until  I  go  through 
with  these  scriptures,  and  I  will  attend  to  this  objection 
also,  and  shew  \ou  that  it  is  groundle 

We  next  will  attend  to  a  parable  of  our  Saviour,  re- 
corded Matt,  xviii.  chap.  23,  35.  I  wish  the  reader  to 
turn  to  it,  and  read  it  deliberately  ;  I  have  not  room  to 
quote  it  entire.  It  is  urged  by  tiie  objector  that  we  are 
taught  by  this  parable,  that  a  saint  who  has  found  forgi  ve- 
il of  sins,  may  bin  in  such  a  manner  as  never  to  find 
forgiveness,  and  perish  forever. 

But  I  utterly  deny  it.     This  parable  is  exactly  of  the 
same  import  with  the  pac  iiich   we  have  just  baen 

attending  to.     Here  is  a  supposition  for  the  evident  pur- 
pose  of  teaching  the  disciples  of  our  Lord,  the  neces 
of  a  forgiving  spirit,  in  order  to  expect  to  find  forgiveness 
with  God.      *kIt  is  admitted,  real  chrisl 

so   to   fall,   as  not  to  I  pirit  of  forgiveness,  and 

were  to   die  in    that  state,  that  he  would  But 

the  question  is,  will  a  real  christian  ever  be  left  so  to 
fall?  Nothing  like  this  is  here  asserted* w  It  is  also, 
important,  that  in  the  interpretation  of  parables,  we 
do  not  make  mistakes. 

"  A  parable  is  a  story,  related  at  length,  for  the  purpose 
of  illustrating  some  important  truth.     But  it  is  not  to 
(Opposed  that  every  incident  related  in  a  parable.  < 


always  be  spiritualized,  and  literally  applied  ;  because,, 
in  comparing  spiritual  things  with  natural  things,   th< 
comparison  will    not  always  hold  in  every  particular. — 
Take  for  example  the    parable  of  the   treasure  hid   in  a 
field  :    Matthew  xiii.  44.     ■  The  kingdom  of  Hear 
like  unto  a  treasure  hid  in  afield;  the  which*  when  a  i 
hath  found,  he  hideth,  and  for  joy  thereof  goeth  and  sel- 
leth  all  that  he  hath*  and  buyeth  that  field?     If   e\ 
incident  in  this  parable  is  literally  applied,  we  shall  pi 
that  when  a  man  hath  found   religion,   it  is   his  dutj 
lade  it.     By  a  similar  mode    of  interpretation   we  may 
prove  from  the   parable  of  the   unjust  steward,  thai 
ought  to  practice  fraud  and  dishonesty,  to  obtain  friends 
in  Heaven.     It  is  always  dangerous  to  raise  a  doctrine 
from  a  single  incident  related  in  a  parable.     Every  par- 
able is  designed  to  illustrate  some  important  truth  :  and 
that  trutli  may  always  be  ascertained  by  attending  to  the 
general  scope.     So  in  the  parable  before 
the  objector  for  a  moment  have  his  own  ground,  and  be 
hold  the  absurdity  of  his  sentiment     God.  when  he  for 
gives  persons' promises,  and   "says  their  .sins  and 
quities  will  I  remember  no  more*    But  I 
i  Ji<  <L  will  c(  rtairdy  be  punished  for  all  their  tin  i : —  5 
shall  hart  judgment  wi 

■ 
to  our  objectors,  il   a  person  fall 

been  ,  he  will  be  punished   for  sins   which  God 

entirely,  and  promised  to  remember  no 
more!"  What  inconsistencies  men  involve  themselves 
in  when  tl  the  trutli  for  fables* 

We  will   attend    to   the   parable   of   the   ten    \ 
Matthew 

Our  obji 
those  who  had   fallen   from  \ 

Clarke,  L  L-  l>.  ?.  s.   \.  M.  ft  I.  A 
one  would  think  he  But  the  proi 

ire   will,  then 
look  at  this*      '  iski  ia   th< 

foolish  virgins    had  fallen  from  grace  :      Why,  tl 

it  man  like  Dr.  Clarke  L  I5u t  to 


iw  and  to  the  testimony,  and  thou   what  evidei. 
None  at  all,  but  much  and  very  much  to  the  contrai  \ 
The  parable  certainly   represents  that  they  never  had 
grace,  for  that  the  nil  spoken  of  is  a  representation  of  the 
.race  of  God.  all  acknowledge.     But    "  They  that 

shtook  their  lamps  and  took  no  oil  with    the* 
Here  then  is  a  clear  assertion  that  they  took  no  oil — thai 
is,  no  grace;  and    vet  we  are   told  they  fell  from  gn 
And  this,  they  think  they  are  warranted  in  from 

the  expression,    "our  lamps  are  gone  out."     So  it   is 
evidel  Dr.  Clarke)  they  were  once  lighted,    tluij 

had  hearts   illuminated,    and  wanned  hy  faith. 
their  lamps  went  out  ?     Our  Lord  saj 
-uch  thing.     These  hypocrites  whose  lamps   wore 
out,  say  so  indeed,   ami  I  think  it  a  poor   system,   which 
for  support  will   admit  the  y  of  hypocrites   in 

contradiction  to  the  declarations  of  Christ  himself  L  But 
if  these  lamps  were  lighted,  as  these  deceived  and  foe 
virgins  undoubtedly  thought  they  were,  I  call  upon  the 
objector  to  tell  me  with  what  they  were  lighted  r  Not 
with  oil  which  is  an  emblem  of  the  grace  of  God,  for 
our  Lord  says  they  took  no  oil  with  them.  They  were 
illuminated  and  warmed,  and  lighted  them  with  a  fire  of 
their  own  kindling,  a  false  hope  which  evidently  failed 
them  in  the  i\iiy  of  trial.  They  were  always  called  fool- 
ish, but  if  they  were  once  christians,  they  were  I 
when  they  took  their  lamps. 

It  is  as  plain  as  it  is  that  the  sun  ever  shone,  that  t! 
foolish  virgins  represent  false  professors,  or  persons  who 
never  had  the  grace  of  God  in  their  hearts.  I  wish  the 
•  eaier  to  look  at  the  parable  himself,  and  candidly  weigh 
my  remarks,  and  see  if  the  great  Dr.  Clarke,  and  those 
who  agree  with  Dim  in  this  exposition,  have  not  made  a 
^reat  mistake,  and  if  in  this  place,  why  not  in  another: 
And  if  so,  we  are  not  to  take  opinions  second  handed, 
oven  if  they  are  dealt  out  to  us  by  great  men  without  ex- 
amining them. 

Since  writing  the  foregoing,  I  providentially  cast  my 
eyes  on  the  following  remarks  of  the  Dr.    concerning 

\  virgins,  in  his  commentary  on  the  1st  verse  of  this 


parable,  which  exactly  coincides  with  my  ideas,  that  tin 
foolish  virgins  were  only  professors  of  religion,  and 
contradicts  what  he  himself  says  on  the  eight  verses  res- 
pecting these  once  being  illuminated  with  faith,  love.  & 

These  are  fiis  words:  "The  wise  or  prudent  and  fool- 
ish virgins,  mean  those  who  truly  enjoy,  and  those  who 
only  profess  the  purity  and  holiness  of  his  religion.  The 
oil,  the  grace  and  salvation  of  God,  that  faith  which  works 
by  love.  The  vessel,  the  heart  in  which  this  oil  is  con- 
tained. The  lamp,  the  profession  of  enjoying  the  burn- 
ing and  shining  light  of  the  gospel  of  Christ,  G 
forth  the  whole  of  their  sojourning  on  earth." 

Here  Dr.  Clarke  says  that  what  is  to  be  understood  b\ 
vessel  in  this  parable,  is  the  heart,  and  so  confutes 
his  own  ideas,  subsequently  advanced  that  these  foolish 
virgins  once  had  true  religion,  for  our  Saviour  declares 
that  the  foolish  took  no  oil  in  their  vessels,  that  is  accord- 
ing to  the  \)i'  ion,  no  grace  iii  their  hearts,  and 
what  sort  of  a  christian  is  the  one  who 
heart  ?  No  wonder  that  such  fall  away:  not  from  gi 
but  for  the   want  of  it.     Again,  <  Drt 

!i  writing  on  I  ,  that  the 

prodi  •  who  trul 

and  holiness  of  religion,  and  only 

eligion — pi 
rect:  but  now  [\)v  an  exarapl 

it  man,  ami  to    show  how  he  Strain  ft,  to  vindi- 

;n.  I  v.  ill    • 
ing   I  ~.  on   the 

commentary. 

Verse  8.     0 
thai  thej  wei  ited — tnej  um 

led  and  warmed  by 

idmits  tliey  never  had  gn  <>nl\ 

a  profession  i 
order  to  proi  e 

contradic  ts  himself  and  the   Bibli 
hearts  ilhiminated  and  i 
yet  i  0  what  grc 

at  a  perse 


36 

..aimed,  illuminated,   or  enlightened  by  the  gra< 
God,  and  vet  have  no  grace  at  all. 

Our  attention  now,  >hall  be  called  to  that  passage  in 
John,  15th  chap.  2nd  verse,  which  our  opponents  think  is 
i|iiite  a  conclusive  objection. — "  Every  branch  in  me  that 
bearcth  not  fruit,  he  taheth  away  ;  and  every  branch  thai, 
bearcth  fruit,  he  purgeth  it,  that  it  may  bring  forth  more 

i>r 

I  would  seriously  ask  the  objector,  if  he  ever  knev. 
heard  of  a  real  christian  that  did  not  bear  any  fruit  at  all. 
What  !  a  real  saint,  and  bear  no  fruit  ?  If  this  is  not  a 
phenomenon  in  the  moral  world,  then  I  have  no  just  idea 
of  moral  good  or  evil.  Our  opponents  are  men  of  won- 
derful sagacity  :  they  have  discovered  a  new  sort  of 
christians — that  bear  no  fruit,  and  of  course  have  not  the 
spirit  of  God,  nor  never  had,  for  if  they  had  ever  had  the 
spirit,  they  would  have  borne  fruit,  for  the  Bible  express- 
ly tells  us  that  the  fruit  of  the  spirit  is  love,  &c:  and  of 
course  if  they  ever  had  been  possessed  of  the  spirit  of 
God  in  a  small  degree,  they  must  have  borne  tome  fruit* 
and  if  so,  they  must  have  been  purged,  and  so  produced 
more  fruit,  or  else  Christ  has  nt)t  told  us  the  truth — for 
he  says  every  branch  in  me  that  beareth  fruit  lie  purgeth 
ft,  that  it  may  bring  forth  more  fruit.  The  folly  of 
objection  is  manifest  to  all  men,  who  will  attend  to 
it  without  prejudice;  and  it  looks  strange  to  me  that 
men  of  sense  could   have  been  so  blind  to  its  consofjuen 

.   as  to  bring  it  against  the  doctrine  of  the  saints-  per- 

•  ranee,  when  it  directly  establishes  it. 
^Without  our  opponents  choose  to  hold  on  upon  the  no- 
tion, that  there  may  be  a  true  saint  who  never  bore  fruit, 
nor  never  had  the  spirit  of  God,  thev  must  be  content 
with  the  true  fair  interpretation  of  it,  that  these  branches 
Which  bear  no  fruit  are  only   \isible  ]  -.  but  not 

possessors.  In  one  sense,'  they  are  in  Christ  or  his 
church,  that  i>.  externally  and  visibly,  though  in  another 
i .  they  are  not — as  we  often  say  such  and  such  pei  - 
were  once  in  the  church,  and  others  are  now  in  it, 
who  never  had  religion.  This  is  evidently  the  true  seiw 
?f  the  text.    Our  opponents  some  of  them,  also  urge  thai 


stonny  ground  hearers  were  true  believers, 
saints,  and  vehemently  urge  the  parable  as  pn 
doctrine  of  falling  away.     .But  it  happens  also,  that  these 
never  bore  any  fruit,  so  that  their  failing  away  mav  be 
put  under  the  same  head  with  those  oi    whom  we   . 
just  been  speaking  and  will  not  need  any  further  atten- 
tion as  an  objection  to  our  doctrine. 

I  had  like  to   have    forgotten    that   that    place,   M 
xii.  43,  44,  45.  i^  urged  as  an  objection:  "When  tin 
rlean  spirit  is  gone  out  of  a  man,"  (please  turn  to  i 
answer,  that  the  last  clause  of  the  45th  verse  explains  the 
whole,  and  entirely  cuts  oft'  the  arguments  of  our  oppo 
nents,  from  these  passages:   u Even  so  shall  it  be   - 
with  this  generation."     And   were   they  i 

tians?  Read  the  context — they  were  evidently  the 
worst  people  who  had  ever  li\  aeration  of  ni 

"    than   the  inhabitants  of  Nineveh — an  adult;-: 
generation — those  whom  Stephen  declares  always  rei 

be   Holy  Ghost — those  who  always  followed 
with  ion — who  had  just    been  Baying  that 

of  God  n  pint  of  the  devil — a  wicked 

And  that  these  : 

he  sc  ■,-il  it 

will  roe 
opponents  hai  the 

i-  ;i!i\  thing  1-;  be  I 

i '  i ,  u 

ipplving  ■  id  said  ••  E 

plainly  appear  that  oar  «* 

tO  1>!V 

out  of  this 

u    ': 

tiod. 

to  him  :  ofCI  th  in  hii .:. 

n,  and  ! 


andoi  spiritual,  int(  gion,and  power  fo  g< 

parable  applies  to  that  generation,  the  Scribe- and  Pha- 
risees, from  whom,  in  sonic  measure,  the  unclean  spirit 
might  be  said  to  depart  through  the  doctrine,  and  mira- 
of  Christ  to  go  into  the  Gentile  world,  but  being  fol- 
lowed there  with  the  preaching  of  the  gospel,  by  the 
Apostles'  returns  to  the  Jews,  and  fills  them  with  mora 
malice,  blasphemy,  and  blindness  than  ever,  which  oper- 
I  in  their  utter  ruin  and  destruction,  of  which  this 
parable  may  be  justly  thought  prophetical."' 

We  are  referred   to  Matthew  v.    13th  verse,  u  Yc  an 
tali  of  the  earth:  but  if  the  salt  have  lost  his  sai  i 
wherewith  shall  it  be  salted/  If  is  thenceforth  good  for 
nothing  but  to  be  cast  out,  and  to  be  trodden  underfoot  of 
mtrt.91 

I  am  at  an  entire  loss  to  know  how,  from  this  pass 
thing  can  be  inferred  which  looks  like  proving  the 
doctrine  of  falling  from  grace.     Take  this  pas-age  in  the 
light  which  our  opponents   are  contending  for,  and  it 
would  spoil  them  ;  for.  like  all  others  of  this  naturi 
would   prove   too  much  :  that   is,  after  a  saint  had  < 
backslidden,  he  could  never  find  favour  again  with  G 
They  contend  that  David  and  Peter  had  lost  all  their  re- 
ligion when  they  backslid,  and  of  course  the  Bait  had 
its  savour  ;  and  I  ask,  in  the  name  of  common    sense 
we  can  make  out  that  they  could  ever  be  fit  for  am 
tiling  again.     Observe  the  passage,  *•  if  is  thenceforth  . 

Now  I  think   Peter  v 
after  this,    SO  was  David.     But  no  doubt  our  opponent 
would  come  with  serieant  If  here,  and  say  there  \ 
condition   implied;  that  they  would  never  be  rood  for 
any  thins:  if  they  did  not  repent  again,    <  >  y  ar 

fond  enough  of  this  significant  little  word  when  it  seem 
to  answ  er  their  purpose.  Hut  frequently  they  have  no  pa 
tience  with  us  because  we  think  jht  to  pay  some 

attention  to  serieant  u  if"  when  contending  so  vehement- 
ly against  the  final  perseverance  of  the  saints.  Now  1 
suppose  the  propor  interpretation  of  the  passage  is  this  : 
A-  salt  is  considered  the  grand  preservative  in  the  mate- 
world  from  putrefaction,  so  the  disciples  are  con-id 


.  regard  to  the  moral. — Thai 
preachings  conversation  and  example, :  itallj 

preserved  those  around  them  from  moral  putrefaction 
corruption.     But   it  is  abundantly   evident  th  . 
have  appeared  to  be  good  c!  md  by  thei 

pie,  preaching, conversation* &c  have,  for; 
the  means  of  doing  much  good,  wbo,  after  ail,  n 
truly  converted  to  God.     Observe  the  text  - 

lie  salt  of  the  earth/'9  Nothing  is  plainer  than  that  he 
here  spake  of  the  relation  which  they  bore  to  others.     1 

that  this  -peaks  parti: 

fy  and  exclusively  of  the  relation  which  the  disciples 
to  others*   there  is  no  difficulty.      1   am  as  con; 
can  be,  that  poisons  who  never  knew  what  religion 

externally  appear  so  devoted  to  God  as 
others  with  confidence  in  them  as  true  christi 
doubt  Judas  v.  od  man  bj 

until   he  betrayed  Christ,  and    he   might  by   ot\ 
been  considered  a-  rood  .1  i  a  any  of  I 

tie-,    and    m-i J    probably   instrumental    of   . 

k,     Yet  that  hi 
evident  li  pturt;    the  opii  brethren, 

who  hold  to  falling  from  0  the  contrary    notv 

tdiog.     B  a  tout  Judai  \j. 

How  fair   DM  How   well  I 

talk,  and  .   !iu\v  well  they  wall 

:  to  all  around  them.     Hut  alas  1  thej   •  ■■■ 

B    rbOt    of    the  D 

Their 

salt,  ami  they  become  good  for  nothing,  but  to  be 

out  of   the  church,  and    ait-    'like'  the    d 

vomit  agfein. 

Our  attention  i-  called  to  I '  -4  And 

i  r  broken  oil',  and  thou 
i  w  ild   oli  ified  am< 

(Please  read   the  i  I  believe  that  the  pass 

sain1 

ilath 
contradictinj;  themselves.      For  obsen  e:  they  labour  < 


ill    thcii  to   maintain   the    Araiin     . 

by   arguing  that   the  election   spoken    of  in    I 

tie,    is  nothing   more   than   an   e 

nation  t<  rejection    sim 

ply  a  rejection  of  the  nation  of  (he  Jews  from  tin 
>;  and  that  there  is  nothing  personal  about 
If  so,  will  they  in  this  place,  face  about,  and  tell 
directly  another  story?  Must  a  favourite  opinion  be 
supported  at  the  expense  of  such  twisting  r  God  forbid, 
ft  is  admitted  that  the  Apostle  in  the  epistle  to  the  Ro- 
mans generally  has  t:,  us  in  view,  when 
writing  on  the  subjects  before  mentioned,-  and  in  no 
place  is  it  more  evident  that  he  v  ins;  to  the  two 
nations,  than  in  these  passages  in  the  eleventh  chapter, 
which  are  sometimes  urged  by  Mo??,  who  do  not  under- 
hand their  own  system,  against  the  doctrine  of  final  per- 
severance. The  Apostle  speaks  in  the 
them,  who  fell — ask  the  question,  who  are  they  ? 
swer,  not  christians,  not  true  believers,  but  the  Jewish 
nation,  as  a  nation;  and  if  the  Gentile  nation  as  a  nation, 
or  people,  should  reject  the  gospel*  they,  as  a  nation  or 
people  would  fall  where  the  Jev,  Jack  a 
falling  away  as  this,  we  admit:  but  does  this  prove  that 
individuals  who  have  true  faith,  may  fall  finally  away: 
We  are  referred  to  1st  Cor.  x.  chap.  1st  to  5th  verse 
inclusive. — "Moreover  brethren  I  would  that  ye  should 

-  tli an   won. 
..\  them,  if  they  bi 

.'lies  in  that  age  in  which  theA; 

preached  to  them  in  purity  an<' 
I 
ing  sent  to  them,  how  w  t\ng  to 

them,  as  the  Apostle  intimated  !     If; 

qnence  of  the  gospel   being  dispensed  to  them,  than  before — whtl 
Here  :>eeins  to  be  a  wheel  within  a  wheel ;  and  it  appears  Armuians  haw 
1  in  a  circle,  and  after  a  ioug  travel,  fa  where  they  Km 


V  41 

not  be  ignorant  how  that  all  our  fathers  were  under  the 
cloud,  and  all  passed  through  the  sea."  "  And  were  all 
baptised  unto  Moses  in  the  cloud,  and  in  the  sea?  And 
did  all  eat  the  same  spiritual  meet?  And  did  all  drink 
the  same  spiritual  drink,  (for  they  drank  of  that  spiritual 
rock  which  followed  them,  and  that  rock  was  Chri 
But  with  many  of  them  God  was  not  well  pleased ;  for 
they  were  overthrown  in  the  wilderness." 

We  are  told  that  to  eat  of  the  spiritual  meat,  and  to 
drink  of  the  spiritual  drink,  here  mentioned,  does  i 
tainly  imply  what  we  now  term  experiencing  true  reli- 
gion: of  course  many  who  were  real  saints,  God  was  not 
well  pleased  with,  but  destroyed  them  for  their  sins,  so 
they  perished  everlastingly,  &c. 

But  does  what  the   Apostle  says  in   this  place,  about 
these  Israelites,  prove  thai  they  were  real  saints?     If  so 
were  all  real  saints,  or  what  we  now  term  true   be- 
:  -.  or  new  creatures.     For  observe,  they  all  without 
the  exception    of  0  liidiuiiluah   ate,  drank 

feed  unto  Mil-  ic.     Now  is  theobje 

urea  to  abide  by  the  consequences  of  his  own  ai 
mentJ     I  say  where  is  the  man  of  common  s< 
will  M  tillions  of  Israelites,  men,  women 

and    children,    who    passed    through   the    red    M 

without  the  exception  of  one  indmdoal,  holy   - 

You  will  not  find  the  man  who  will  pretend  to  it. 
who  know-  bifi  right  hand  from  hi^  left  Well  then  the 
objection  is  given  up — it  must  be  the  sbjectpr  has  riot 
^<>t  the  tiue  meaning  of  the  passage — it  pro  much 

lor  him.    It  proves  that  these  Israelites  were  all  witl 

,  what  we nOW  term  real  christians  !    V. 

-  the  Bible  Baj  of  them,  and  what  H    - 

I)i    I  \  »•!  ies,  1  think  t«» 

be  one  of  the 

m  a  j  D|  that  1  I    with.      He    B 

an  excellent  exposition 

wh  i-  und  bj  th.  ed  un- 

to Moses,  thru  eating  the  spiritual  meat,  and  dru 
spiritual  drink.     "  dj  Ipintoal  meat  and  Ipiritoal  dl 

ne  says  the  Apostle  ec/fomlu  meaos  meal  and  drink 


which  were  furnished   the  Israelitish  assembly,   miracu 
lously,  as  well  as  typically;"  and  y$t,  when  comment 
on  the  5th  verse,    ••  But   with   many  of   them  God 
not  well  pleased,  for  they  were  overthrown  in  the  wilder 
ness,  &c."     He  r  f    a  to  the  foregoing  verses,  as  a  proof 
of  the  idea  of  the  possibility  of  the  final  apostacy  of  the 
saints  !     That  the  reader  may  be  better  satisfied  (if  he 
wishes  to  be)  thai  what  I  have  above  stated,  is  a  matter 
of  fact,  I  will  transcribe  his  notes  on  those  verses,  verba- 
tim, and  let  not  the  common  reader  hesitate  to  examine 
it,  because  it  is  the   work  of  a  very  learned  great  man: 
and  if  any  reader  of  common  capacity  J<*cs  candidly  am! 
impartially  look  at  it,  I  am    persuaded   he    will   be   con 
vinced  if  he  never  were  before,  that  we  ou6'ht  to  be  ex- 
tremely careful   how  we  receive  a  BeQtimeal  as  a  Bible 
truth,  mcrchj  because  great  men  tell  us  so.     Tl  ere  has 
been  too  much  of  this  in  christians,  already,  which  is  the 
occasion  of  needless  divisions,  and  distractions  among 
the  people  of  God.     I  am  persuaded  that  there  are  some 
readers  that  are  so  under  the  power  of  prejudice  and  tra- 
dition,  that  if  Dr.  Clarke  or  some  other  great  writer  on 
their  side,  were  to  tell  them  that  two  and  one  make  four, 
they    would    scarcely  dare  to  call   it   in  question:  but 
would  rather  hesitate,   and   conclude  that  he  certainh 
must  know  about  these  things,  and  would  not  make  - 
a  statement  without  it  were  prov cable,  while  all  the  rea 
sonable  well  grounded  arguments  of  another  of  a  differ- 
ent opinion,  snowing  the  falsity  of  such  a  ]  reposition 
would  be  considered   as  daringly  calling  in  question  the 
oracles  of  truth.      But  that    Dr.    Clarke   and   all   Others 
who  reason  in  the  same  manner   from   these  past 
scripture,  to  disprove  the  doctrine   of  the  saints'  perse- 
verance, have  talked  as  contradictory  and   unreasonable 
as  a  person  would  in  trying  to  make  it  appear  that  two 
and  one  make  four,   I  think  is   certain:  and  I  will  now 
bring  forward  his  notes  on  the  aforesaid  passages,  as  a 
demonstration  of  this  statement. 

Notes,  &c. — Verse  1st. — u  I  would  not  that  ye  should 
be  ignorant."     It  seems  as  if  the  Corinthians  had  sup 
posed  that  their  being  made  partakers  of  the  ordinance- 


of  the  gospel,  such  as  baptism  and  the  Lord's  Suppf . 
would  secure  their  salvation,  notwithstanding  they  might 
be  found  partaking  of  idolatrous  feasts,  as  long  at  leas" 
as  they  considered  an  idle  to  be  nothing  in  the  world* — 
To  remove  this  destructive  supposition,  which  would 
have  led  them  to  endless  errors,  both  in  principle  and 
practice,  the  Apostle  shows  that  the  Jews  had  sacramen- 
tal ordinances  in  the  wilderness,  similar  to  those  of  the 
christians,  and  that  notwithstanding,  they  had  the  typi- 
cal baptism  from  the  cloud,  and  the  typical  eucharist 
from  the  paschal  lamb,  and  the  manna,  which  came 
down  from  Heaven:  yet  when  they  joined  with  idolater- 
and  partook  of  idolatrous  feasts,  God  was  not  only  <fo- 
pleased  with  them,  but  si  jriiiied  his  displeasure  by  pour- 
ing out  his  judgments  upon  them  ;  so  that  in  one  day. 
23,000  of  them  were  destroyed/' 

••  Under  the  cloud." — It  is  manifest  from  scripture 
that  the  miraculous  cloud  in  the  wilderness,  performed  a 
three-fold  office  to  the  Israelites.  1  st.  It  was  a  cloud 
in  the  form  of  a  pillar  to  direct  their  journeyings  by  day. 
2d.  It  was  a  pillar  of  firt  to  give  light  to  the  camp  b\ 
night.     3d.  It  was  a  coVerii  ui  during  the  da] ,-. 

and  .  I  them  from  the  gcorchio  f  the  -un. 

and  supplied  them  with  a  sufl 

not  only  to  cool  the  burning  atmosphere*  but  to  give  re 
-  and  their  cattle;  and  mnutnid 
ify  i  indant  that  the  Apostle  here  represents  the 

troughly  sprinkled,   and  enveloped   in    it£ 
mis  vapoui ,  *' 

fid.    u  And  were  aU  baptised  tint 
Bather  into  Moses,  into  the  covenant  of  which  M 

the  mediator;  and  by  this  typical  baptism,  they 
brought  under  the  obligation  of  cording  fc 

Mos  ing  christian  bap 

iUm.  to  be  baptised  into  ChruU,  and  an 

brought   under  obligation  to   keep  the  precepts  of  the 
•I." 

verse  ->d.     fc*  Spiritual  M  at.v — The  manna  which  Is 

here  called    spiritual    1-t. —  B  I    provided 

pernaturallv;  and   Sdj 


44 

ft,  who  speaking  of  it,  John  vi.  31,  &c  telU  U8  lha 
it  was  a  type  of  that  true  bread  r  ne  down  from 

Heaven,  which  gives  life  to  the  world,  v.  33,  and  that  he 
himself  was  the  brea  ■'  of  life." 

Verse  4.   "  Spiritual  drink." — By  the  (Greek 
nal  meet,  and  (Gre  .  the  Apostle  cer- 

tainly means  b<  th  meal  and  drink,  which  were  furnished 
to  the  Israelitish  assembly  miraculously  as  well  as  fwp- 
/ <(dly,  and  he  appears  to  borrow  his  expression  from  the 
Jews  themselves,  who  expresslj  say  (Hebrew  here)  thai 
bread  was  s]  iritual,  and  (Hebrew  here)  the  waters  were 
spiritual.  Alschech  inlegem,  fol.  238  to  which  opinion 
toe  Apostle  seems  partii  refer.     See  Scoetgcn." 

"The  spiritual  rock  thud  followed  th  "." — Here  is 
some  difficulty  in  this  verse.  How  could  the  rock  folio  w 
them  ?  It  does  not  appear  that  the  rock  ever  moved 
from  the  place  where  Moses  struck  it.  But  to  solve 
i his  difficulty,  it.  is  said,  that  rock  is  here  put  by  inn 
ymy,  for  the  water  of  the  rock,  and  that  this  water  did 
follow  them  through  the  wilderness.  This  is  more  like 
ly,  but  we  have  not  direct  proof  of  it." 

N.  B.   Here  Dr.  Clarke  gives  the  opinions  of  a  number 
of  commentators  on  this  pas!  then  conclude- 

adding  his  own  as  follows  : — Now,  though  of  all  the  sen 
sea  alread  that  of  Bishop  a  'lie  best; 

it  does  appear  that  the  Apostle  d  peak  about  the 

rock  itself :  but   of  him   whom    i'  'ed,    namely, 

Christy  this  i  as  the  rock  tha  m,  and  minu 

tcrcd  to  thrm:  and  this  view  of  the  subject  is  rend< 
more  probable  by  what  is  said,  v.  a  they  tempt 

•'d  Christ,  and  were  desttoj  ed  by  serpei 

Now  I  once  men  er  to  particularly  n 

[and  more  than  once)  the  for  tea  on  the  four  vcr- 

which  I  have  here  transcribed  verbatim  from  Dr. 
Clarke's  commentary  on  the  New  Testament,  and  tell 
Dr.)  pretends  ever  to  insinuate  that  what  i- 
laid  here  of  the  Israelites  eating  spiritual  meat,  drinking 
of  spiritual  drink,  of  that  rock  which  followed  them,  of 
'"heir  passing  through  the  sea,  and  of  their  being  baptized 
into  M'»ses,  &c.  means  anv  thing  more  than  that  God 


45 

miraculously  preserved   their  natural  live?,  by  bringing 
them  through  the  red  sea,  and  raining  down  manna  I 
Heaven,  and  bringing   water  out  of  a  rock,    after  the\ 

brought  through,  to  still  preserve  them,   and  of 
ordinance  typical  of  water  baptism.     Not  a  word  do* 
pretend  to  say  about  holiness  of  heart,  true  regeneration, 
or  faith  in  God,  nor  nothing  else,  which  constitutes  a  soul 
created  anew   in  Christ  Jesus;  but  all  this   which  t 
Apostle   says  of  these  Jews,  he  acknowledges  relat- 
external  ordinances,  and   the  miraculous  preservation  ol 
their  natural  lives  or  bodies  from  death.     And  now  then 
let  him  read  what  he  says  on  the  5th  verse,  and  be  as 
tonished. 

Verse  J.  Ci  They  were  overthrown  in  the  wilderness." 
And  yet  all  these  persons  ivcre  under  the  cloud — all  j  \ 
fd  through  the  sea — all  were  baptized  into  Most* 
the  cloud,  and  in  the  sea — all  ate  the  same  spiritual  i 
— all  drank  the  same  spiritual  drink,  for  they  were  m 
partakers  of  the  spiritual  rock,  Christ. 

Nothing  can  be  a   moi  5  proof  than  this,  [i 

i  cumstan  ing  the  J 

people  who  have  v\  .  and  are  made 

partakers  oft!,  of  OUT  Lord  Jesus, 

their  privi  the  Spirit  of  God,  as  to  fall 

from  theii  1  perish  everlastingly.     1 

continual!  tine  that  this  is  imp 

ble,  b 

overmuch  security  proofs  m  po 
of  the  possibility  of  ending  in  the  fleshy  though  the] 

•nber  who 

'  du  ;  and  mischiefs  produced  b\ 

I  . —  N'ow 
than    which.  Dr.  Clarke 
cannot  be  a  more  •  truth  of  h 

j  of  the  final  ap  f  the 

':  Why  that  these  I  -  irho  irere 

these  \n  a.  miraculous  «ray9  all  w\ 

^position,  mem    no  - 
thing  ,  or  holiness  if  heart,  sim 

against  Go  I  soprovokinglj  tl  d  them  in 

mldernes 


46 

bt  even  a  novice  know   that  Dr.  Clark*. 
tier  to  have  made  any  thing  of  Mil  Favourable  to  the 
port  of  his  system,  ought  to  have  proved  Bret,  that  these 

singi  of  which  these  Israelites  were  made  partaki 
made  them  real  saints  ?    Bui  to  this,   he  does  not  e 
pretend,  as  the  reader  has  alread 
notes  on  tlie  place.      There  is  ju»t  as  much 
Therefore,  drawn  from  this  place,  that  the  doctrine  01  fall- 
ing from   grace  i<  true  as  ////>;  J)r.  Clarke  says  so,  ai  (I 
that  too  in  direct   contradiction   to  what   lie  just   before 
>aid  on  the  four  first  verses  of  the  cliapti 

Our  countrymen  were  wonderfully  delivered  from  the 
British  yoke,  God  gave  them  corn  to  eat,  ami  water  :<• 
drink,  to  keep  their  bodies  alive,  moreover  they  were 
baptized  in  their  infancy  with  water,  and  enjoyed  a  great 
many  gospel  privileges,  but  they  abused  them  all,  and 
never  were  truly  converted,  ami  bo  God  was  not  well 
pleased  with  them,  but  cut  them  oft  in  their  sins;  and  this 
proves  the  doctrine  of  falling  from  grace  1  Now  there  is 
just  as  much  argument  and  reason  in  the  opinions  which  I 
have  given,  as  there  is  in  Dr.  Clarke's,  which  we  I 
been  examining.  This  is  the  truth,  and  you  cannot  de 
ny  it.  I  ask  the  reader  if  the  truth  of  this  system  does 
not  look  extremely  doubtful,  when  it  appears  that  the 
most  decisive  proof  m  support  of  it  is  drawn  from  this 
place,  in  1st  Cor.  which  indeed  is  no  proof  at  all,  but 
rather  what  the  Dr.  has  said  upon  it,  appears  to  be  a 
downright  imposition  on  the  conn  of  the   readei 

with  this  addition  too,  of  his  comparing  the  i  ruth  of  God 
to  the  lie  of  the  devil,  when  i  ilucingOUT  first 

parents  in  the  garden  ! 

Gall.  v.  -4.  —  ••  Wbost  d  by  the 

.  ye  are  fallen  from  grace.     1  frequent" 

ly  quoted  by  som  ^tin^t  the 

trine  which  i  am  ad\  But  will  men  of  sense 

and  reflection  urge  this  passage  as   proving  any  tiling  in 
favour  of  the  falling  away  idea.     Tray  Cell    me  reader, 
what  does  it  prove  ?      Does  it  prove  that  these  (iallatians 
fallen  into  hell  ?     If  so.  v.  hy  did  Paul  write  his  epis 
rle  to  them  :     Does  it  prove  that  they   had  fallen  finally 

///,  beyond  the  reach  of  grace  and  mercy,  and  had  bf 


u  incorrigible  ?  If  so,  what  use  to  write  to  them,  <n 
why  that  passage  in  the  4th  chapter.  19th  verse,  u  M) 
little  children  of  whom  I  travail  in  birth  ajrain  until  Christ 
be  formed  in  you."  Does  this  look  as  it  they  had  fallen 
finally  away,  and  that  there  was  no  hope,  possibility  01 
probability  of  their  recovery  ? 

Every  reader  must  be  ready  to  answer  no;  I  ask  then, 
what  does  this  prove  for  our  opponents,  admit - 

ge  to  be  addressed  to  those  who  had  been 
truly  converted  ?     I  answer  exactly  what  the  other  pas- 
sages do,  which  I  have   already  considered:  and  that   is 
precisely  nothing.     This  is   the  truth,  and   you   cannot 
deny  it.     One   thing  I  would   cali   the  attention  of  the 
reader  to  in   this    place,  which  I  think  proves  that  our 
brethren  who  advocate  the  falling  plan,  have  no  proof  to 
-em  above  water,  is.  they  will  toll  of  per- 
who  appear  to   have   backslidden:   and    we  have  no 
sequent  account  of  them,  perhaps  in  the  script;. 
although  they  may  hav4  years  afterwards]  they 

it  maybi  they  never  were  reclaimed — their  reco 
•  lubtful,  uncertain.  -r   account  they  say*  we 

had  of  them,  I  in  a  bad  Ftate,  and  no  oi 

but  I 

scriptur  \\  did 

finally   and   irrecoverably   fall,    would  they  abound 
much  in  may 

No  I  wants  proof  look 

very  weak,  when  sdvoi  riven  to  conjecture! 

support  it.     Dr.  Clarke  lace  obsei  I 

.  therefor  \  in    i  word,  fallen    from 

■  •:  and 

.1  proof  tLi-.     Another4 
— '*  A  Solomon  ma]  ■  rank  id 

taintj/P*     And  if 

ter  an  ■  l 

all  these 

.•ami"- 

. 


48 

itedlj   affirmed,  in  language 
c  .  explicit  and  win 

And  what    is   this   clear,   explicit,    unreserved    prool 
from  the  scripture  r     Why,  the  most  that  our  opponents 
can  possibly  say  about  it,  is,  that  it  is   an  impenetrable 
labrynth  of  uncertainty  !     O  what  logick  1     Now  tl 
remarks   have  been  made,  to  show  that  the  objector  can 
prove  nothing  against  us  from  this  passage,  even   ii 
rive  him  all  lie  asks  for,  with  regard  to  the  appKcatio 
these  words.     But  let  us  try  to  come  to  a  right  under- 
standing of  the  passage.     Paul  in  the  first  place,  preach- 
ed the  pure  doctrines  of  the  gospel,  to  the  Gallatians,  and 
numbers  appeared  cordially  to  embrace  the  truth,  and 
received  him  as  an  Angel  of  God.     Afterwards  someJu- 
daizing  teachers  introduced  their  notions  of  salvation,  by 
the  deeds  of  the  law  among  them,  in  opposition   to 
Apostles' doctrine  of  salvation  by  grace.      Tins   was  cal- 
culated to  injure  or  perplex  the  minds  of  real   chi  istians, 
and  ruin  those  who  were  not,  so  if  the  evil  was  not  rem- 
edied, and  the  whole  and  the  principle  design  of  the  e| 
tie  is  evidently  (as  I  believe  is  admitted  on  all  hands.)  to 
condemn  and   shew  the  inconsistency  of  these  notions 
taught  by  the  false  teachers  before  alluded  to.  and  turn 

ntion  to,   and  to  confirm  and  establish  them  in 
glorious  truths  of  the  gospel.     Now  a  real  christian  i- 
ally  prone  to  cleave  to  a  covenant  of  works  for 
vation,    even  after  n    convinced,  that. 

i)v  the  deeds  ol  can  be  justified;  but 

.  and  disln 
of  importance  not  onli 
re  converted  from 
gerous  delusion]  *erve  the  true  belies 

minds  in  peace.     And  the  objection  therefore  raised  from 
iiis  j  plaj  upon  words.     The  Apostle 

g ;  that  not;  itified  by   the   works  of  the 

law$  and  the   obvious   meaning  of  the  prn  thai 

who  held  to  justification  by  the  works  of  the  la 
did  thereby   renounce  the  idea  of  salvation    bj  grace. — 
But  1  have  already  been  more  lengthy  on  tl  the 

the  objection  deserves. 


49 

We  are  told  that  the  1st  of  Timothy,  !,    is  and    19. 

proves  the  final  apostacy  of  the  saints. 

The  Apostle  says,  verse  18,     "  This  charge  I  com; 
onto  thee,  son    Timothy,  according  to   the    prophecies 
which  went  before  concerning  thee,  that  thou    by   them 
mighiestwar  a  gcod   warfare:    "Holding  faith  a:. 
conscience;  which  some  having  put  away  concerr. 
faith,  have  made  shipwreck.''     Here  it  is   said 
i  men  had  a  good  conscience  and  true  faith,  and 
nut  them  shipwreck.     But   I   ask 

e  in  the  sense  that  real  i 
.     Paul  does  not — he   Bays,   they  put   these  tl 
But    astonishing*    says    our    opponent 
could  they  put  away  faitn  and  a 
never  had  them  ? — just  read  your  bible  a  little  mor^ 
you  will  find  out.     Turn  to  Acts  xiii.  15  and  46. 
when  the  Jews  saw  the  multitudes  they  were  tilled   « 

Then   I 

the  \  R  to  you, 

■ 

ife — id  v.  i 

I 
.   will    not — tl*'  plain.       \ 

put  It  from  them,  which  IS  tin   same  tanguag 
I  with  this  in  Timothj  — m%  put  a. 
. 
mi-  rej<  ( I    a  i\   thing  v.  it1,  dis 
These  men  always   had  an  abhori 

and    put    it    a 

faith  in   the   truths  of  the 
it  for  a  teaspn  walk  und< 

eventually  threw   oil* tl. 
dropped  the  faith  th 

'•\il  i  Or. 

Clark 

ommatulinir  he1 


loadstone,  have  been  driven  to  and  fro  by  every  wind 
of  doctrine:  and  getting  among  shoals,  quicksands  and 
rocks  have  been  shipwrecked  and  ingulphed."  So  will 
every  one  whether  openly  ungodly,  or  specious  in  h\ 
crisy,  sooner  or  later,  if  they  put  away  faith  and  a  : 
conscience.  Hut  those  who  receive  thl  iron!,  and  be- 
lieve the  truth  and  have  a  conscience  void  of  offence  shall 
be  saved. 

Now  we  acknowledge  that  Hymeneus  and  Alexander 
had  faith  and  a  good  conscience,  in  just  the  same  sense 
that  the  Jews  spoken  of,  had  the  word  of  life  or  word  of 
God.  But  they  did  not  have  it  dwelling  in  them  richly, 
neither  did  they  receive  it  as  our  opponents  must  acknow- 
ledge, and  yet  they  put  it  away  from  them.  They  had 
it  proposed  to  them  and  so  did  Hymeneus  and  Alexan- 
der, and  in  the  same  sense  did  Hymeneus  and  Alexan- 
der put  it  away.  They  might  profess  to  believe  the  \ 
pel  and  to  have  faith  in  God,  as  many  do  at  the  pre 
day,  and  at  the  same  time  put  away  true  faith  and  a  good 
conscience.  The  apostle  is  undoubtedly  speaking  of  the 
same  Philetus  in  2nd  Timothy,  ii. — and  shews  that  he  er- 
red in  holding  that  the  resurrection  was  past  already  and 
this  Alexander  was  undoubtedly  the  same  one  that  l|e 
speaks  of  in  the  last  chap,  of  the  same  Epistle.  Alexan- 
der, the  coppersmith,  who  had  done  him  so  much  injury 
and  bad  greatly  withstood  his  words. 

It  is  evident  that  nothing  can  be    proved   to  the  pur- 
pose of  our  opponents  from  this  passage;  but  in    the 
ipjel    /  ihalt  prove     abundantly    that   if  a    person    has 
one  Euthin  Christ,  he  "never  <<t>i  perish"  and 

of  course  our  opponents  have  not  the  right   view    of  the 
text. 

We  will  next  attend  to  that  passage  in  Hebrews,  6 
Chap.  4%  6.  For  it  is  impossible  for  those  who  were 
once  enlightened,  and  have  tasted  of  the  heavenly  and 
were  made  partakers  of  the  Holy  Ghost,  and  have  ta> 
led  the  good  word  of  God,  and  the  powers  of  the  world 
to  come,  if  they  shall  fall  away  to  renew  them  again  to 
repentance,    &c. 

We  will  again  in  the  first  place  give  our  opponents  their 


51 

own  ground  from  this  passage,  just  to  see  what  the  con- 
sequences would  be,  and  I  presume  to  say  that  it  would 
prove  every  backslider  that  now  is,  ever  was,  or  ever  will 
be.  to  be  irrecoverably  lost. 

For  observe,  they  lay  stress,  great  stress  upon  the 
words  u \U  is  impossible  to  renew  them  again  to  repen- 
tance." they  say  therefore  that  some  may  so  fall  away 
that  it  is  impossible  to  renew  them  again  to  repentance. 
And  I  say  that  according  to  their  ideas  they  make  this 
lage  prove  the  sure  damnation  of  every  backslider. 
For  observe  they  hold  that  David  and  Peter  fell  away. 
I  put  them  to  it  to  deny  if  they  can  that  they  do  not  thu> 
hold,  preach  and  write.  And  to  be  consistent  therefore 
they  must  either  contend  that  David  and  Peter  never  re- 
covered but  are  now  in  hell,  or  give  up  their  sense  and  in- 
terpretation of  the  passage.  Nothing  can  be  clearer  than 
xhat  they  must  do  the  one  or  the  other.  Dr.  Whitby,  the 
Capt.  General  of  the  Arminian  forces  in  the  last  centu 
vy,  contends  with  all  his  might,  that  Lot,  David  and 
Peter,  in  their  backslidden  state,  had  no  inheritance  in 
kingdom  of  Christ  and  of  God'.  And  as  for  Dr. 
Clarke  he  i  erning  those  Gallatians,  which  made 

the  subject  of  the  last  objection  **  the y  had   therefore  in 
the  word  fallen  fr  ;  and  whether 

ii  is  more  than  we  can  tell." 
More  th&n  jve  can  tell  !      Why,  dear  man,  how    is  this  : 
If  the  passage  in  Hebrews  is  made  to   vindicate  the    fal 
liii£  plan  it  is  ( lear  according  to  such  a  construction  of  it. 
never  did  arise  again — for,  say  our  opponents,  this 

passage  in  the  Gt\\  Hebrews,  proves  to    a    certainty    thai 
-  may  fall  away  finally]    and    1    i  I  tinl\ 

authority  to  Bay  that  it  proves  that  it  is  im|  i 
to  ao  fall  away  to  be  brought  to  repent 
again.     Butth  nd  that  David,    Lot,    Peter,   the 

Gallatians,  &c  had  fallen  from  ^i  f  tin 

icord.  and  so  their  system  1«'  n  in  hell.     U  theii 

in  a  true  one?     What  does  the  bible  Bay  about  Da 
vid,  Lot,  Peter,  &c.  tdkr  the  time  that  Dr.  Whitbj 

iptare  they   had  no  in!. 

I 


tance  in  the  kiugdom  of  Christ?     Doe.-   it   tell    us    I 
continued   impenitent  ?       Why   did   the    apostle   1 
4  to  those  I  is  who  Dr.  Clai 

.  "     Did  hd 

that  he  knew   had    fallen    beneath    the 

reach  of  mercy  ?   And  why  does  the  Dr.  himself  admit  the 

iibilitj  of  their  being  brought  to  repentance?     Now 

jchool  boy  will  see  here  is  a  flat  self  i 
They  will  furthermore  see  that  the  construe  - 
h  our  opponents  put  on  this  passage   cannot  hv 
because  it  contradicts  plain  bible  facts,  arid 
chain   down  in   complete  despair    every 
prion.     Our  opponents    some   of 
are  ofthe  difficulty  which  I  have  just  been 
•[  clear  of  it,  tell  us  that  this  is    >; 
>m  a  very  high  slate  of  grace*     I  ask   them   to 
What   is   there  in   the   text  or  context,  in  - 
uch  an  idea  ?     Not  a  word.     They  therefore, 
ig  the  question.     It   is   barely   their   assertion 
)ut  proof — and  they  must  beg  an  abundance  to  make 
:    probable  from  scripture,  that  their   doctrine   i- 
But  what  is  there  persons    which 

not  be  said  of  the  least  babe  in  Christ  ?     Have 
not  beeii  enlightened  r    Has  not  the  least  christian  ta 

renly  gift,  and    become  a  partaker  ofthe   Holy 
' li  11  i  tasted  ofthe  : 

I  v)f  God,  and  the  powers   ofthe  world  to  come 
e  the  objector  to  prove  from  the  scripture  tl. 
be  sayingl; 
Our  op;  make  the 

■r  for  them! 

fi  lit  to  give  •  ,   a   more 

it  ion  of  tl  — that   instead  of 

in  our  present 
have  fallen 
jy  say  that  it  is  clear  from  the  passage,  when  n. 
lated  correctly,  that  some  have  irrecoverably  fallen  from 
Well,  for  argument'  t  them  have  their 

ition,  and  what  then — why  they  are  worse  off  still, 
tsible,  for  the  consequence   is    that  every   one  i 


53 

lias  fallen  away  is  irrecoverably  lost.     For   they   assert 
that  David,  Peter,  the  Gallatians,  &c.  fell  away,  and  of 
course,  according  to  their  sense  of  the  passage,  they  could 
never  be  restored,  so  there  is  no  other   alternative  for 
them  but  to  admit  that    they   are   eternally   damned  !  ! 
Will  they  stand  by  such  horrible  consequences  ?     A V i 1 1 
they  contradict   the   whole  tenor   of  God's  word,    and 
themselves  too,  (for  they  as  often  as  any  call  upon  back 
sliders  to  repent,)  or  will  they  give  up  that  this   pr> 
'annoi    be  construed  to  support  their  system  ?     I   I 
them  to  their  choice.     One  or  the  other  they  mus  r  do. 

AY  ill  they  say  that  the  Apostle  has  reference  here  to 
some  who  I'M  further  or  deeper  into  sin   than  those 
were  dor   of  whom  there   was  hope    that   the\ 

,i  be  recovered.     I  ask,  how  can  this  be   when    Dr. 
Whitby  contends  that  David  and  Peter  so  fell  that   I 
had  no  inheritance  in  the   kingdom   of  Christ,    and  Dr. 
Clark  .    plain  words  that  he  Gallati  /  in 

y  sense  of  the  tvord  fallen  fro,  "     What  more 

.  the  objector  could  he  say  than  this  about  their 

in, — 
For  observe,  the  tdxt  does  not  say  it  is  im|    u 
par/ of  those  who  have  fallen  away  to  be  renew. 

ipentance  :  there   is   no  such  qualification!     A* 
ding  to  their  translation,  it  says  "those  who  he 
away,"  that  is,  all  those,  or  I  cannot  understand  plain 
Kn-li.h. 

Our  opponents' shifts  and  turns  their  system 

from  ruin,  with  any  degree  of  colour  from  scripture,  puts 
me  in  mind  of  an  anecdote   I  once   heard   concern!] 
ion  which  happened  between  two  men  on  an 
er  subject     A  says  to  B,  can  you  iqui 

u  wool  ;  -  I  i  - .:;.     B  says  I 

Put  it  iii  :  M  itii    our-  ODD  !    Wt 

will  allow  them  to  put 

'•port  their  notions,  but  not  without. 

But  I  will  waste  no  nunc  time  in  shewing  the   mani 
Told  absurdities,  self-coi 

to  the  bible,  in  which  tl:  ^sage   involve 

them:  1  do  consider  that  it  mu^t  appear  to  vww  candid 

5* 


unprejudiced  inquirer  after  truth,  clearly  proved  th&l 
they  have  no  right  to  use  this  passage  as  tney  have  ilonr  ; 
1  ajjain  say  th&t  there  is  no  other  alternative  for  them 
but  to  hold  to  the  impossibility  of  the  recovery  of  any 
backslider,  or  acknowledge  they  have  not  got  the  tn;t 
meaning  of  the  text,  so  that  whether  we  are  able  to  de- 
cide on  the  true  interpretation  or  not,  one  thing  is  certain 
it  cannot  prove  the  doctrine  of  the  iinal  apostacy  of  the 
saints,  except  it  prove  the  utter  impossibility  of  the  re- 
covery of  any  backslider,  and  of  course  that  David  and 

er  are  in  that  state.     With  regard  to  the  right  b< 
of  this  passage,  it  is  admitted  that  t  have    b 

Cerent  opinions  entertained   by   those  who   believe 
doctrine    which    I   am    endeavouring     to    advocate. 
as  bv  those  on   the   other   side  of  the   question. — 
.ng  the  parage  as  it  stands    in  our  present 
translation,  it  is  natural  to  rank  it  with  other  hypotheti- 
cal expressions  of  the  scriptures,  like  that  in  John,  where 
isl  Says,  ••  And  if  I  should  say  1    know  him   not,  I 
II  be  a  liar,    like  unto  you." — Seepage 
re  would  be  no  farther  difficulty.     But  for  my   own 
I  am  quite  willing  to  admit   the   translation    of  \)\ 
;ke,  "and  have  fallen  away/'  for  I  have  long   el 
d  the   opinion   that  these    solemn    words, 
those  in  chap.   x.  26,  £r.  23,  09,  &c.  were   spoken 
with  reference  to  til'1   .lews  at  large,  that  is  the  nation  of 
i  who  had  enjoyed  such  extraordinary  privileges   and 
.\ere  about  to  bring  upon  themselves  by  apos 
awing  back  from  all  the    light,  convictions    and  im- 
pressions which  had  b°en    made   upon  their   minds,   that 
ist  was  the  son  of  God.     They  had   witnessed  the 
wonderful  miracles  wliich  he  wrought,  and  after  his  cruci- 
fixion and  ascension,  the  descent  of  the  Holy  Ghost,  and 
the  signs  and  wonders"'   which   attended    the    preaching 
of  his  apostles,  all  demonstrating   that  he    was  the  true 
-iah.     I  say  this  has  long  been  my  opinion,  but   how 
i       !  did  I  think  that  Dr.  Clarke,  himself,  even  after  inti 
mating  that  the  passage  proves  the  possibility  of   falling 
from  grace,  should  avow  the  same  opinion  !    But  let  tin- 
reader  be  assured  that  he  has,  and  that  too  ia  his  note- 


30 

on  the  two  next  verse-,  and  has  in  my  opinion  give 
.rood  an  exposition  of  the  place  as  has  ever  been  given  b\ 
any  commentator  whatever.  A  few  more  remarks  and 
the  reader  shall  have  it  in  the  Dr's.  own  word-.  The 
reader  will  be  patient  and  pardon  me  if  I  am  rathe i 
lengthy  on  the  passage,  for  [  desire  to  jjive  it  a  thorough 
examination  as  1  believe  it  >o  frequently  misunderstood. 
That,  therefore,  which  it  appeal-  to  me  will  lead  any 
did  observer  into  the  opinion  that  these  remarks  were 
made  with  refereno  at  body  of  the  Jews  who 

been  so  wonderfully  privileged  with  gospel  blessings,  and 
not  to  any  who  forth  any  fruit  as  real 

chrisl  rable  connection  which  is  made  by 

the  writer  between  these  verses  which  we  have  been  con- 
sidering, and  the  two   following   verses.     Let   the   rea 
der  just  turn  to  his  bible  and  observe,  and   it  appear- 
.    if  lie  is  not    determined    on 

ing  to  what  he  had  just  bee; 

l    it   and 
i  them  by  whom  it  is 

\\\\\   / 

whose  end  m  I  1  dis 

ntioned  in 

>f   which    lie    had    hern 
Oayn   /''/in     had    err 

[edged  bj 

juI  the  in! 

-  the 

with  ground   that  had  I 

id  nothing   b 

-puki"i  of  in    ] 

ofchristii 
brought  fc  s   the  inha 


ants  of  Jerusalem,  unto  whom*   God  sent  his    Prophet-. 
gave  them  line  upon  line,    precept  upon    precept,  and 

of  all  he  sent  his  dearly  beloved  Son,  who  offered 
then  salvation,  and  wrought  many  wonderful  miracles 
among  them,  but  who  notwithstanding  "would  not"  be 
gathered,  but  as  Stephen  said  concerning  them  when 
they  were  about  to  stone  him  to  death,  they  were  stifl 
necked  and  uncircumcised  in  heart,  and  always  resisted 
the  Holy  Ghost.  These  I  say  are  the  sort  of  people  who 
our  opponents  (some  of  them  at  least)  have  argued,  had 
atta'iied  to  such  a  high  state  in  the  divine  life  !  Noble 
christians  to  bear  no  fruit — jrood  christians  to  bear  noth- 
ing but  briers  and  thorn  "low  the  apostle  affirms 
that  those  that  bear  fruit,  or  the  "earth  that  bringeth 
forth  herbs  meet  for  them,  by  whom  it  is  dressed.  recei\ 
eth  blessings  of  God,  verse  7.  Exactly  the  same  idea 
which  our  Saviour  gives  in  John,  xv.  "  every  branch  in 
me  that  beareth  fruit  he  putgeth  it  that  it  may  bring 
forth  more  fruit."  So  that  according  to  Christ  and 
Paul  if  a  person  bring  forth  fruit  i  that 
they  shall  bring  forth  more.  But  it  happens  that  those 
characters  who  our  opponents  bring  forth  as  an  example 
to  prove  that  some  have  fallen   finally  away,   never   had 

real  religion,  without  they  contend  that  a  person  may 
have  religion  and  yet  bear  no  fruit,  and  this  I  should 
think  would  be  as  much  of  a  paradox  as  it  would  to  tell 
about  a  "a  holy  devil. M  As  for  fruit/ess  professors  we 
do  not  mean  to  deny,  but  that  they   may    fall    away  and 

'itihj  will  fall  into  the    very   depths   of  hell. 
God  change    their    hearts    that    they   may   bring  forth 
fruit  unto  holiness,  so  that  the  end   may  be  everlasl 
life. 

Some  are  ready  to  start  the  very  moment  that  you  tell 
them  that  these  remarks  in  the  verses  taken  up  as  the 
objection  were  made  with  reference   to   the   incorrigible 

Now  it  is  worthy  of  remark  that  the  expression  which 
they  seem  to  insist  most  upon  as  evidence  that  they  were 
<  bnstians  is  in  the  very  onset  given  up  by  Dr.  Clarke  as 
meaning  no  such  thing— and  that  is  that 'they  had  "  tas* 


57 

ted  of  the  powers  of  the  world  to  come."     i;  These  words 
vs   the  Dr.)    are   understood  two   ways  :     1.  "  Th> 
powers  of  the  world  to  come  may  refer  to  the  stupenduouz 
miracles  wrought  in  confirmation  of  the  gospel  ;  the 
pel  dispensation  bein:j;  the  world  to  come  in    the   Jev 
phraseology,  a-  we  have  often  seen.     All  these  miracle> 
Jesus  Christ  did  in  the  sight  of  the  very  people,  and  thus 
they  had  the  highest  evidence  they  could   have  that  ,1 
wasthepromi-  iah,  and  could  have    no   pro; 

to  doubt  his  mission  or  apostatize  from  the  christian  t 
which  they  had  received.     (N.  13.    What   kind    of   I 

id  received.)     2.   (Says   the  Dr.)     "  Th 
words  ha\  supposed  to  apply   to  those   communi- 

cations and  foretastes  of  eternal  blessedness  or  the  joys 
of  the  world  to  come,  which  they  who  are  justified  bj 
the  blood  of  the  covenant  and  walk  faithfully  with   l 

."   After  further  remarks,  too  lengthy 
for  me  to  transcribe,  in  which  he   argues   that  this 
opinion  is  not  so  well  founded   as   the    former,    he   thud 

that  the  first   opinion    is   tli> 
•e  his  note-  place.     Hut    lea- 

kers of  the  Holy  Ghost  r  r   by 

a^kint:  (low  was  Balaam  a  partaker  of  the  I: 

tphesy  a».  tie*  while 

being    one   of   the 
study 
a  litle 

iel,   and    , 

in   trie    scrip*  . 

part  a 
and  ; 

With  I  &C. 

I 


58 

day,  Lord,  Lord,  have  we  not  prophesyed   io  thy  Dai 

and  in  thy  name  have  cast  out  devils  ?  and  in  thy  nam* 
done  many  wonderful  works  ?  And  then  will  I  profess 
nnto  ihem  I  never  knew  you  :  Depart  from  me  \e  that 
work  iniquity*!" 

They  were  enlightened — but  how  far  ?  Not 
saints  are.  There  is  a  vast  difference  between  the  light 
that  produces  convictions  as  to  the  extent  of  it  and  the  di- 
vine illumination  accompanying  regeneration  which  gives 
the  soul  a  view  of  the  moral  beauty  of  God.  I  suppose 
that  all  will  acknowledge  that  a  sinner  is  enlightened  in 
a  certain  sense  before  conversion  ?  If  not,  why  does 
tremble  and  cry  for  mercy  r  But  let  us  have  Dr.  Clarke's 
second  exposition  of  these  verses  which  I  acknowledge  to 
be  as  good  as  any  which  I  have  met  with.  When  he 
comes  to  these  words  "  is  nigh  unto  cursing''  he  thus 
goes  on — 

44  Is  nigh  unto  cursing.^  It  is  acknowledged,  almost  on 
all  hands,  that  this  epistle  was  written  before  the  destruc- 
tion of  Jerusalem  bv  the  Romans.  This  verse  is,  in  my 
opinion,  a  proof  of  it  ;  and  here  I  suppose  the  apostle 
refers  to  that  approaching  destruction,  and  perhaps  he 
this  all  alons;in  viesv,  but  speaks  of  it  covertly,  that  h<> 
might  not  give  ott'ence. 

"There  is  a  good  sense  in  which  all  these  things  maj 

applied  to  the  Jews  at  large  who  were  favoured    by    our 

Lord's  ministry  and  miracles.     They    were   enlightened 

by  His  pt  :  tasted  of  the   benefits  of  the  hcaven- 

ly  gift*  the  Christian  religion    established  among  them: 

many  of  their  children  and  relatives  made  partakers 

of  the  Holy   Ghost;  tasted  the  good  word  of  (wod,  by  the 

fulfilment  of  the  promise  made   to  Abraham;    and   saw 

f  he  Al mighty  power  of  God  exerted,  in  working   a  great 

variety  of  miracla.      Vet  after  beino;  convinced  that  nev 

or  man  spake  as  this  man,  and  that  none  could    do   these 

miracles  which  lie  did,  except  that  God  were  with  him  : 

having  followed  Him  in  thousands,  for  three  years, 

while  he  preachcii  to  them  the  Gospel  of  the   kingdom  of 

lj  they  fell  ai:  ay  from  all  this,  crucified  Him,  who. 


59 

even  in  his  sufferings  as  well  as  His  resurrection,  \ 
demonstrated,  by  miracles,  to  be  the  Son  of  God:  and 
then,  to  vindicate  their  unparalleled  wickedness,  endeav 
oured  to  make  Him  a  public  example,  by  reproaches  and 
blasphemies.  Therefore,  their  state,  which  had  received 
much  moral  cultivation,  from  Moses,  the  Prophets.  Christ 
and  His  apostles,  and  now  bore  nothing  but  the  most  vi- 
cious fruits,  pride,  unbelief,  hardness  of  heart,  con- 
tempt of  God?s  word  and  ordinances,  blasphemy,  and 
rebellion,  was  rejected,  reprobated  of  Go<i:  was  nigh 
unto  cursings  about  to  be  cast  oft' from  the  Divine  protec- 
tion; and  their  city  and  temple  were  shortly  to  be  burnt 
up  by  the  Roman  armies.     Thus  the  apostle,   under    the 

of  individuals,  points  out  the  destruction   that    was 
to  come  upon  this  people  in  general,  and  which    actually 

place  about  seven  years  after  the    writing    of  this 
tie  !     And  this  appears  to  be  the  \  eel  which 

the  apostle  has  in  view  in  the  parallel    solemn    i 
chap.  x.  26,   31:  and,  viewed  in  this  light,  much  of  their 
urity  ami  difficulty  vanishes  away. 
Now  it  tat  Dr.    Clarl  very 

tan,  and  when  not  under  the  blinding  influ 
of  an  unwarra  I  articular  - 

timents  which  pported  from  scripture, 

inter*  <1  critical  commentator;  hut  here  he  ha- 

broken  tin 

nfine  him  ami  tional  exposition  of 

BO  much  doated   on    Ip 
our  brethren  who  are  opposed  to  us  in  this  opinion  I  hope 
they  will  pay  a-  much  attention  tu  his  opinion  given 
as  they  do  to  those  of  his  note-;  which  are  more  favourable 
reed,     1  leave  what  1  have  written  for  the  can 

did  reflection  Of  t!ie  reader,  fully  believing  the    obje 

ed  from  these  passages  like  those  which  1  Uaw  aires- 

i  onsidered  in  hi 

We  are  frequently  referred  to  Hebrews   \.  29*    u 

how  much  Hon  ye  that  he  shall   l>t 

thought  worthi/.  who  hath  troddtii  undtr/oot    / 
Oodi  and  hath  counted  the  blood  of  thv  ion  nan!   wh- 
with  he  was  9anct\  ihvhf  thing  .'"     As  it  \i 


60 

knitted  on  all  hands,  I  believe,  that  this   i 

with  the  one  in  the  Gth  Chap,  which  I  have  ju-r 
been  considering,  it  might  be  considered  unneci 
me  to  say  any  more  on  this,  as  the  objection  raised  from 
them  both  will  stand  or  fall  together  so  that  if  I  have 
fairly  refuted  the  one  raised  from  the  6th  chap,  the  refu- 
tation of  this  follows  of  course.  Yet  fcr  fear  that  some 
might  saj  that  [skipped  over  a  that   militates 

again  ><  nine  of  the  saints'  perseverance.    /  will 

make  a  few  further  remarks. 

They  were  evidently  the  same  class  of  persons  6 {taken 
oftn  the  Gth  Chap,  in  the  place  which  we  have  just  been 
considering,  and  there  is  not   the   least   intimation  that 

i  christians.     The  objectors 
sanctified.      But  the  text  does  not  say  so.     1  know  they 
labour  hard  to  make  out  this  point.      It   say-    " 
with  he  Wi  .*'     Who  notified?     An- 

swer, the  Soil  of  God.     Asit 

i   him  whom    the   Father    hath    sanctified    and 

nto  the    v  orld,    that   thou    blasphemist  :  beca;:^  I  said 

I  am  the  Sou  of  God  :  this  is  the  >e  of   the    text 

•  they  had    e-teemrd  that    pi  ;>lood 

of  the   new    covenant 

d  ratified  it  to  all  that  believed  and  by  the 

hich  Christ  had  been  sanctified  or  consecra- 

Priest  and  Adi  i  sinners   in  the 

if  it   had  been   an    unclean 

;.  less  holy  than  the  blood  of  goats,  or  as  vile  as  that 

ctified  be 
applied  to  these  per-oi>  i  What  then  ?  it  no  more 
proves  that  they  had  personal  holiness;  than  it  proves  that 
-otis  and  things  which  arc  frequently  spoken  of  in  the 
scriptures  as  being  sanctified  or  set  apart  to  an  holy  use 
had  personal  holiness  while  it  must  be  admitted  they  pos- 
«ed  no  such  thin 

Let  it  be  observed  that  the^ord  sanctify  or  sanctified  is 

I  not  only  to  denote  personal  holiness,  but  is  applied 

ft)  persons  and  things  which  are  set  apart  to  a    holy    use 

*Dr.  Clarke  considers  it  a  parallel  paSiO^cand  so  <te  Jill  other  Ctmrti)?V 
a  vvhkh  I  liave  ever  consulted. 


61 

utile  deslitue  of  holiness  in  themselves.    The  reader 

1  only  take  his  concordance  and  turn  to   the  bib! 
oe  convinced  that  this  is  a  fact.     I  can  transcribe  but  a 
few  places,  but  the  word  I  think  is  used  in  this    s 
tour  times  through  the  scriptures  where  it  is   used  once 
in  the  other  sense. 

~.  Exodus.  13th  chap.  2.  4i  Sanctify  unto    me   all 
nrn.      Whatsoever  openeth    the    womb  among 
the  children  of  Israel,  both  of  man   and   of  beast*  i:  is 
mine." 

gain,  chap.  xix.  10,  11.  "And  the  Lord   said    unto 
>  unto  the  people  and  sanctify  th  and 

to-morrow,  and  let  them  ■ 

M  And  be  toady  *  third  —  T 

the  Lord  will  come  down  in  the  SI 
upon  Mount  Sina." 

ain,  verse  14.    "  And  V  it  down   f 

Mount  unto  the  people,  and  Now  is 

and 
with  ceptioo  too?    But  were  they  m 

I  in  this  p 
mal  holim  - 

i 


11  For  it  had  been  better  for  them  not   to  hare  known 
the  way  of  righteousness,  than  after  Aw  have,  knowi 
»n  from  the  holy  commandment  dd>  to.'1 

Bui  it  is  happened  to  them  according  to  ///<  true  pro- 

.  ,k  The  do  j-  is  turned  to  his  own  vomit  again;  and 
the  sow  theit  was  washed,  to  her  wallowing  in  the  mire" 
I  once  tell  into  conversation  with  a  friend  who  be- 
I  in  the  possibility  of  Tailing  from  grace,  r« meeting 
this  passage,  and  although  he  had  been  principa  I  suild- 
mg  his  ideas  upon  hie  construction  of  these  words,  ret  af- 
ter beting  his  attention  while  I  read  the  whole  chapter 
to  him  OflCC  distinctly,  he  acknowledged  himself  altogeth- 
er mistaken.  I  wish  the  reader,  however  convei  -ant 
he  may  have  been  with  his  bible,  and  with  this  chapter, 
would  now  turn  to  it  and  read  the  whole  deliberately, 
and  answer  his  conscience  and  God  if  there  be  aught  in 
this  chapter  proving  that  the  persons  here  spbken  of 
were  ever  true  christians.  No!  But  altogether  to  the 
contrary.  The  apostle  in  the  last  verse  plainly  tells  us 
vo.  if  there  be  any  meaning  in  it  at  all. 

It  is  happened  unto  them,  (he  says,)   according  to  the 
true  proverb.     And  what  is  that  true   proverb  ?     Whj 
the   dog   is   returned   to  his   vomit  again,    and  the 
that  was  washed,  to  her  wallowing  in  the  mire.     Now  the 
dog  after  he  has  vomited  is  still  a  dog;  and  the  sow  a 

lal  washing,  is  still  a  swine.     The  one's  vomit 
ing  and  the  other's  washing,   never  made  them  sheep! 
And  so  says  our  Apostle,  it  is  with  those  of  whom  he  is 
speaking.      But  yet  our  brethren,  in  order  to  hold  up  the 
Old  rotten  building,  have   made  the  Apostle  to  bring 

i  hogs  and  dogs  to  repret  of  a  chris 

tianl  From  such  symbols  and  metaphors  good  Lord  de- 
liver us.  Christ  never  told  Peter  to  feed  his  dogs. — 
Reader,  how  dare  you  ever  pretend  that  this  chapter  will 

:  the  exposition  that  the  advocates  for  the  falling  plan 
iave  given  it.  It  looks  to  me  almost  like  blasphemy.  God 
*ave  me  from  ever  comparing  a  christian  to  a  dog  or  swine. 
Yet  our  opponents  must,  in  their  sense  of  the  place,  for 
observe,  they    contend  that  the  vomiting  and  washing 

-iies  true  conversion:  yet  the  dogaftevhe  hasTomit- 


ed  is  still  a  dog  with  the  same  nature,  and  <o  also 
sow  after  being  washed,  i$  still  a.  sow  with  the  same  w 
i$h  nature;  and  these,  our  brethren  think  are  fit  emblem- 
of  the  saints  of  God!  O  shame,  where  is  thy  blush;  com- 
pare the  people  of  God  to  swine,  when  the  J«- 

t  surfer  martyrdom  than  eat  a  piece  of  swine,  they 
considered   them  so  unclean.     No   character,    says  Dr. 
Clarke,  could  be  meaner  in  the  sight  of  a  Jew,  than  that  of 
a  swine  herd.     And  now  does  it  look  likely  that  Peter. 
who  was  a  Jew,  would  t,:ke  a  swine  to  tipify  a  trulj 
generated  and  converted  soul?      One  would  think  that 
such  downright  nonsense  had  never  escaped  the  mouth 
nor  pen  of  any  man  of  common  sense  or  religion, 
such  is  the  strength  of  prejudice  and  attachment  to 
ticular  creeds  and  notions  among  sectarians,  thatthi 
been  done.     Nothing  need  be  plainer  than  that  the  apos 
pie  is   here  speaking  ol 

they  had  externally  been  cleansed  from  the  pollution 
the  world  by  their  fears  of  hell,  convicti 
were  itne  old  nature  still.     Put  a  - 

into  the  mire  and  they  do  not   wallow  in  it  with  deli 
but  are  most  uncomfortable  until  i 

ine  and  they  will  quickly  return  to  the  mil 
But  does  this  external  reformation  .••,  convei 

knowledge  of  Chri  .  which  is  eternal 

I  answer  no:  nor  is   it  pretended  by  the  Apoi 

persona  m  hoi  ind  -wine,  had 

that   knowledge    of  God    which    is    eternal    life.      Then 

is    a    knowledge    of   God  which    is    not   sternal  life. 

Or  else    the    bible  is 

/  glorified  him  WO<  '/s-  Gorf.M     If  they  had  thai 
knowledge  of  God  whi(  lal  life,  uthey  could  not 

perish,  Dn  and  still    have    etc 

life,"  ,md  that  1  should  think  as  much 

.  proper  emblem  ol  i  ; 
ohrist  ian.    ( I  ir  opponei  harped   much  on 

-  that  the  warnings  the  bible  are 

(fectlj  consistent  with  the  sure  j  be 

iei  er,  but  before  tl 
tency,  would  it  not  be  b 


Mi  disprcn  doctrine,    if  it   be 

h  arguments  as  the  above  i 

We  now  conn1  to  the  only  remaining  passage  (taking 
(hem  in  order  as  they  stand  id  the  bible]  which  I  have 
ever  known  to  be  insisted  upon  by  our  brethren  on  the 
other  si^e  of  the  argument,  in  support  of  their  opinion. 

Rev.  xxii.  19.     "  IJ  ant  take  away  from 

the  words  of  the  bonk  <  take 

"I  his  part  out  of  the  book  of  lift  and  out  of  the  holy  rity, 

from  the  t  t  written  in  this  book." 

I!  their  awn  twiy,  and  they  are 

ted.      Yes,  and  if  it  were  as  they  say,  we  should  nl! 

would  turn  all   real    religion 

out  of  the  world.     One  would  think  if  they  did   not  hold 

nally  and  irrecoverably  falling  away,  that  they  u 
[Jniversalists.     For,  observe,  the  sure  consequence   of 
their  arguments  from  this  passage  re  any  m 

christian.     This   is  the   truth   and  you  cannot   deny  it. 
Take  notice,  the  bible  does  not  say  if  any  true  bcli 
shall  take  away,  &c.     But  if  any  man    shall.   &.c.     And 
this  our  opponents  say  proves    their  doctrine!     1    think 
it  con  jar  proving  it  as  those  passages  do  in  Corin 

thians,  respecting  the  children  of  Israel  bein<;   destn 
in  the   wilderness  after  they  had   once  been  naturally 
)v  a  dog  is  a  propter  scriptural  emblem 
of  a  i  It  comes  precisely  as  near  proving  the 

,     Ability  of  a  true  ailing  finally  an 

Voltaire,    Tom  Paine,  or  any  other  Deist.  All 
Universalist  or  hyponr  •  >d  christian. 

(),  say  or  on: 
Ise  how  could  it  be  said  that  God  would    tal 

I   supp  - 

icknowledge  Deists,  Ui.  ,  and  all  who  den\ 

'he  threatningsof  this  book,  or  in  any  other  way  mutilate 

i  take  from  the  words  of  the  prophecy  of  the  book.— 

What  is  taking  away  if  denying  that  it  threatens  eternal 

ishment  to  the  finally  impenitent  and  unholy  sinnei 

And  do  none  do  this  but  christians?     out 


65 

text  says  il  if  any  man  >hall  do  this."     JSo  here  our   do 
ponents  are  again—  'eep  in  the  mire.     Their  argument- 
are  that  any  man  who   takes  from  that  book  must  be  :i 
christian*     Now  I  leave  them  to  their  own  free  will  and 
i  hoice,  either  to  abide  by  this   "system  of  theolo. 
which  is  a  sure  and  certain  consequence  of  their  ai 
ment  from  the  .  or  give  up  that  it  proved  nothing 

for  them  nor  again*- • 

Whether  I  can  ^ive  a  correct  exposition  of  this  pas 
-iy;e  or  not,  one  thing  is  certain,  that  those  who  have  ad 
duced  it  as  militating  against  the  doctrine  of  the  Bai 
perseverance,    have   not,    as    I    think,  is    sufficiently 
proved.     I    think,    however,    the    meaning   very   plain. 
As  the  atonement  is  general,  and  all  men  have  a  state  ot 
probation,  so  salvation  is  freely  offered   to   all,   and   all 
may  have  eternal  life  it  they  mil  repent  and  believe 
gospel — so  in  a  certain  sense  they  may  be  said  to  hai 
part  in  these  things.     But  when  men  i eject   tin 
do  dispite- to  the  spirit  of  lent,    muti 

and  take  from  the  truths  ol  God,  in   order  to  pi 
own  wicked  hearts,  God  (though  perhaps  af|er  be; 
with  them  loii.  spirit  from  them, 

with  them  no  !  salvation  no  moi  e,  i 

them  to  th  to  final  impmi 

/.    and    thus  their   pari  is  taken  away!      W 
man  abandoned  of  God,  to  follow  his  own  device 

This  I  think  to  be  what  is  meant  by  the  part  that    | 
'ias  in  religion.     Like  a  sumptup 

is  prepared  before  the  face  of  all  people — but  woe  to  the 
unbeliever  and  rejector,  he  shall    loose   hi*  POT/,    which 
he  might  have  had  if  he  had  only  come  to  Christ 
in  thi  lid  of  any  man,  wheth- 

er Deist,  Universalis^  or  an  unbelievei 
he  shall   take  11  the  words  of  th 

prophet  v.  Qod  ihall  take  away  hit 
life/5 

1  promised  to  attend  to  fudas.     Our  opno* 

ncnts  say  thai  j 
away  and  was  lost 

But  what  evidence  that  Judas  in,  when 


with  the  other  eleven r     v\ 
opponents)  say  so;  but,   to  the  bible  for  evidei 
what  then r     Christ  i  devil.     Who  fi 

we  believe  in  this  case — Christ  or  our  opponent  i     Foi 
part  1  hope  to  be  content  with  the  plain  declarati 

Saviour  of  the  world,  respecting  the  true  charactei 
im  who  betrayed  him,   and  I  chair 
v  me  the  least  intimation  given  in  any  of  the  remarks 
f  Christ  i       erning  JFud  he  ever  was  a  good  man. 

'fanvc;  ;ontent  with  what   is  plainly   deck 

ripture,  relative  to  b  characte 

man,  what  have  we  to  do  with  arguing    with  them    tar- 
. ->   for  the  conduct  and  conversation  of  Ji 
self,  not  one  word  or  dv*.n]  can  be  shewn    ;. 
•  e  that  he  was  a  good  mar.   but  much,  yes  an  abun* 
r  to  the  contrary.      Bo  thai  i 
t  christian,  orm  must  do  it  in  plain  contradictioi 
testimony  of  Christ   concerning   him,    and 
evidence,  giving  proof  df  his  true  character  by  his  works, 
ground  on   which   our  opponents    found    I 
ments  for  the  genuine  piety  ot  Judas  ; 
vould  not  choose  a  bmi  man  to  fill   the  pi. 
This  they  think  blasphemo 
tys  so;  and  is  there  danger  in  foil- 
•  Have  J  not  chosen  you  lu 

But  we  cannot 
opponents.   And  shall  we  re;  Stand 

omprebendr     Thus  saith  the  Lord  is  sufficient     I 
once  knew  a  christian  brother,  whom  I  mu 

to  be  quite  wounded,  when  the  idea  that  fj 
i  bad  man  when  chosen  by  Christ  wai  fed  in  his 

.   md  could  not  endure  it — it  was  so  bla-phen. 

I  was  not  a  \\u\c    surpi  in  I  found 

the  minister,  under  whl  lie  had  long 

eat  satisfaction,    who  had  the  pastoral    care  over 
.  and  whom  he    held  in  high  estimation,  as  sound  in 
:inal  points,  was  of  the  same  opinion — notwithstand- 
ing he  Was  ^ous  Arminian.     1  £ivc  his  words  ver- 
m,  from  one  of  his  controversial  books.     Speaking  of 
9  he  savs:— 


67 

Bis  former  occupation  is  unknown;  ; 

call  •-•>  the   Apostleship,  he  was  appointed  steward, 
treasurer,    for  the  apostolic   household.     Various   I 
been   the  opinions    concerning  his  true   character 
there  is  no  evidence  that   he   ever   possessed    true  and 
genuine  piety.     The  probabilitv  isj   that  he  at  an  • 
»d  became  deeply  corrupted  with  the   sordid  sell 
ness  of  hi  rice.     St-  John  affirms  of  him,  that  h< 

And  Christ  speaking  of  him  saith,  "U 
(iu  twelve,  and  one  of  you  is  a  devil. '? — 
••  For  Jesus  Knew  from  the  beginning  who  should  be1 

. "     The   reason  why  Christ  made  choice  of  such  a 
man  to  !>■  I  himself  expressly  declared: 

••  i   speak   not   of  you  all,  I  know  whom  I  have  chosen: 
the  scripture  may   be  ful filed.     E  atetii 

I >rcud  with  me,  hath  lifted  up 
I  tell  you  before   it  corner   that  u 
ye  may  believe  that  I  am  he."    (John  >:iii.  18,  19.) 
Wilson's  lett<  —So- here  is  an  ad 

plain  truth   n 
i  har :  iim.     Not* 

think 

brist   in  p 

. 
.    i 
the   truth,  which  n 

;  tenia]  conduct 

i 

clandestinely.       liut   here 

I  a  man  w 

nd  who  would  have  found 

ia(  hi 

«  ould  not  Way  the   thought    of  bii  I 

i  •  ucMying  our  bl 


08 

Lord,  were  obliged  to  do  it  in  opposition  to  all  this 
light  and  evidence  of  his  unspotted  innocence  and  purit\ 
of  heart  and  life,  which  will  to  all  eternity  be  a  standiriL 
proof  of  the  wickedness  of  the  heart  of  man.  Much  n 
might  be  said  on  the  wisdom  of  God  in  choosing  Judafl 
among  the  other  disciples,  but  my  limits  will  not  permi* 
me  to  enlarge.  One  thing  is  sure  enough,  and  that  is  he 
never  was  a  true  saint  of  God. 

We  pass  to  another  objection,  and  one  which  our  breth 
ren  insist  much  upon,  as  an  insurmountable  one  in   our 
wav.      "  That  the  doctrine,  of  the   saints  perseveranc 

!  away  the  free  moral  agency  of  the  saints,  so  thai 
they  cannot  be  considered  in  a  state  of  trial.  ■- 

Let  us  candidly  and  carefully  examine  this  objection. 
1  believe  all  who  believe  in  the^  di  •  inity  of  Christ — al 
90  believe,  that  he  was    "  perfect  man."     That  he   was 
not  only  perfect  God  but  perfect  man.     Or,   to  use   m\ 
own  language,  to  express  what  I  wish  to  have  understood 

,v  meaning,  that  there  was  included  in  the  charac 
ter  of  the  Saviour  of  the  world,  a  man — as  much  as  Adam 

a  man  in  his  primeval  state,  who   was  possessed  ol 
free  moral  agency.     This  is   so  evident  from   the  vei  \ 
nature  of  the    case,    that  I  should  think  no  one  who  be 
the  bible  would  pretend  to  dispute  it. 
He  must  be  a  man  to  fulfil  the  lair  which  WC 
to  man.     This  is   a  truth    which  will  forever    stand. — 
From   hence  we   read  that  he  was  made   of  a  woman — 
made  under  the  law — 1:  bject  to  it.     And  he  E 

himself]  that  lie  came  to  fulfil  the  law.  What  I 
Why  the  law  which  was  given  to  man.  Now  let  it  b« 
remembered  that  the  Godhead  or  divine  nature  does  no; 
destroy  the  manhood  or  human  nature  of  Christ.  It 
•  lues  not  destroy  the  free  moral  agency  of  the  manhood — 
if  it  does  he  did  not   fulfil    the   law — lor  it  required   free 

.!  agency  to  obey  or  fulfil  the  law.     Hut  Christ  - 

a  me  to  fulfil.       Now  when  I  have  mentioned  this  to 
some  brethren  who  have  raised  the  above  objection,  see- 

tiemselves  (to  use  my   vulgar  expression)  cornered, 

y  would  cry  out,  O  Christ  is   God,  this  is  not  a  fair 
-ample,  &c.    But  declamation  is  not  argument.    I  admn 


69 

eart  ami  soul  the  divinity  of  Chi 
while  I  bold  to  his  perfect  divine  nature,  I  also   coir 
for  his  perfect  human  nature;  and  that  he  must  as   a  per 
feet  man,  have  free  moral  agency,  or  else  I  defy  anv  one 
;ike  him  out  a  man.     One  man  in  order  to  get  clear 

he  conclusion  which  this  truth  must  brin^  every  one  to 
who  will  admit  it,  turned  it  into  this  shape,  that  the  m 
agency  of  the   manhoo  .  dhead   were  both  one. 

Well,  if  this  be  the  case,  why  not  say  that  Adam  in  his 
holy  state  had  na-fi  agency  of  his  own,  disti 

from  his  Creator?  \i  one  man  can  be  a  perfect  man 
without  free  moral  agency  of  his  own,  distinct  from  God, 
why  not  another?     This  would  be  making  man  like 

.  moon,  stars,  stocks  aid  stones,  with  a  witness  t 
Hut  sensible  men  will  not,  I  trust,  run   into  such  dark 
but  come  to  the  light.     Let  our  brethren  have  a 
few  words  from  their  greatest  commentator  on  I 

.  U -.  Clarke  i;  should  never   foi 
that  Jesus  was perfi  as  well   as   God." 

••  two  natures    mufl  niished  in    I 

.    "he  took  our  flesh  and  blood,  .t  human  body  and 
iman  soul,  and  lived  a  human  life."    Now  all   i 

I  ted,   wh<  1   foi 

m   Dr.  CI 
althc  >me  Trinitarians  n 

the  < 

lit  to  appl  ,    to  the    divine   n:i 

ture  of  Christ,  but  id  be  applied  t 

hum.  rhich  opinion  t    am 

aaro  i  the  above   rtmai  k 

Id  think  no  human  being  who 
the  offspri  I  David,  the  man  C 

"ild  undertake  to  «'. 

that  God 
<•  human  natUI 

Christ,  Which  was  bom  of  I '  ■  M      ,        Bethle  • 

hem 


ro 

which  he  came  to  accomplish,  from  the  mauler  until  he 
breathed  his  last  breath  on  Calvary.  Who  dare  dispute 
tins  certainty.  No  one,  I  presume,  for  tear  of  blas- 
pheming. Well,  did  this  certainty,  this  moral  certainty 
of  his  finally  persevering  and  holding  out  to  the  fend, 
and  the  utter  moral  impossibility  of  his  failing  in  his 
course,  until  he  had  finished  it,  which  certainly  was 
founded  in  the  promise  of  God,  destroy  his  free  moral 
agency  as  a  man? 

Now  here  is  the  turning  point.  Don't  run  away  from 
this  point.  If  I  am  wrong  I  will  confess  and  forsake, 
but  if  you  are  wrong,  in  the  name  of  the  truth,  I  charge 
you  to  do  the  same. 

If  this  moral  certainty  of  his  perseverance  did  take 
away  his  free  moral  agency,  away  ^oes  the  atonement, 
away  goes  the  Saviour;  for  it  requires  a  free  moral  agent 
to  fulfil  a  law.  But  Christ  did  fulfil  it,  therefore  it 
did  not  take  away  his  free  moral  agency  as  a  man.  This 
is  the  truth,  let  who  will  deny.  Well,  if  it  could  bo 
made  morally  certain  by  the  promise  of  God  that  one 
free  moral  agent  should  persevere  and  not  fall  away, 
and  yet  retain  his  free  moral  agency,  and  be  in  a  si 
of  trial,  why  not  another?  Now  let  our  opponent- 
consistent,  and  answer  this  question  if  they  can,  and  it 
they  cannot,  let  them  give  up  this  objection  ;  and  this 
undoubtedly  they  must  do.  For  this  statement  is  clear 
and  conclusive,  that  if  the  man  Christ  Jesus  could  be  kept 
by  dx  vy  from  fall  in  l:  into  sin  through  his  whole 

course,  and  yet  retain  his  free  moral  agency,  and  b( 
countable  to  God  as  a  man,  or  fulfil  the  law;  so  also 
may  the  saints  of  God,  after  having  hem  born  agaisii  nr 
kept  from  final  and  total  apOBlacy,  and  be  brought  to  < 
phte  holiness  and  happiness  in  heave, u  and  retain  their 
free  moral  agency.  And,  if  Christ  was  in  a  state  of  trial, 
so  may  they  be.  If  one  be  true,  the  other  follows  of 
course,  and  our  metaphysical  opponents  may  get  over  it, 
tinder  it,  round  it,  or  through  it,  if  they  can — methinks 
i here  is  a  breadth,  length,  depth  and  height  to  it,  that 
will  forever  confound  them. 

Here,  also,  we  see  swept  away,  all  their  cavils,  that 


n 

the  warnings  and  threatnings  which  we  find  applied  to 
christians  in  the  New-Testament,  is  by  no  means  con- 
tent with  the  certainty  of  their  perseverance.' 

Is  there  not  a  threalning  in  the  law  to  every  one  who 
is  under  it?  Was  not  the  man  Christ  Jesus  under  the 
law?  Must  he  not  have  died  <4  if"  he  had  transgressed: 
Did  not  the  law  threaten  him  with  eternal  misery  *;  if** 
he  transgressed,  as  much  as  Adam,  or  any  one  else  who  was 
ever  under  the  law  r  Deny  this  if  you  can.  and  if  not, 
give  up  the  objection  that  warnings  and  threatnings  are 
inconsistent  with  the  infallible  perseverance  of  saints. — 
Besides,  our  opponents  seem  to  entirely  misunderstand 
this  point  in  another  respect.  We  do  not  expect  the  end 
without  the  means,  but  argue  that  God  hath  joined  them 
ber,  and  makes  the  means  effectual  to  the  accomplish 
of  the  end.  If  I  were  to  send  a  child  a  journey,  and 
there  were  a  pit  by  the  way  Bide,  whit  h,  "IT'  he  should  fall 
in,  he  would  certainly  be  killed:  yet  if  I  were  capable  of  80 
effectually  warning  Dim  or  c€tusmgh\m  to  take  such  heed 
that  he  would  not  fall  therein  and  be  ruined,  but  would 
i   his  joni  df    1   should  think 

there  would  be  a  beautiful  00  between  the  end   and 

mean  uning  and  the  certaintj 

ofth(  oar  opponents 

that  hfl  '  tinnot  and 
the  mean-    which  he  has  enjoined  upon  his 

tual   to   bringing  i  at  to  nev 

then  we  will  give  up  i:.  e  on   ■  weaker  fonnda- 

than    we    should    think  "*  would  make,  but 

not  till  then  ;  and  let  ihem  talk    a>  much    U   the]   p 

use  of  i ■.■  much  in  the  di 

tneans  a-  they,  and  aUo.  that  (iod  makes   them   effectual 
to  tin 

lOuroppoi.-  ^aianS 

■Id  it  nut  bs  well  enough 
0  m  mv  smaU  ti <  L •  n  u ./ ,   :  >  ask  ihem  the difference  t 

I 


1  do  therefore  consider  that  I  have  fairly  shew  i, 

objections  that  the   doctrine   of  the   final   pcra 
ance  of  saints  takes  away   from  them  their  free  m 

icy,  and  renders  the  use  of  means  nnn<  to  be 

objections  that  have  no  foundation  in  scripture,  common 
-ense  or  reason. 

I  have  now  answered  all  the  objections  which  I   have 
known  to  be  advanced  against  the  doctrine  which  J 
advo  he  truth  of  God.     And  what  is  the  sum  to- 

*al  of  the  (objection-?     "We  find  not  01  a  rip- 

ture  asserting  that  a  real  saint  ever  did  or  will  fall  finally 
that  our  opponents  can  make  of  their 
objections  from  the  bible,  i<.  "  that  IF  they  fall  a 
And  I  appeal  to  the  candid  reader  if  I    have   not   shewn 
we  might  as  well  argue  the  possibility  of  C: 
away,  oT men  being  saved  by  the  law.  and  of  a  holy 
I  coming  down  from  heaven,  to  preach  a   false    doc- 
trine,  &c.    &c.  from   such   hypothetical   expresi 
scripture,  as  to  argue  from  them  tin  dam- 

int.     Why  not?     Christ  says  to  the  Ji 
John  viii.  55.   '*If  I  should  say  I  know  him  not.  I  shall  be 
..*'     Nov/  why  not  U-<  , 

-0  falling 

our  oppoi!  ard 

bility  of  the  falling 

••  if"  pit 

fall  B  -t   might 

lown— 

.  i  oat— and  I 

iloanj 
lOld  |] 

rt  hi- 

'•rnte  U 

_  ;  lo  say  iho.* 

\ 


e  fallen  away,  and  for  my  own  part  I  do  in 
the  perseverance  of  the  saints  any   surer  than   his 
Again,  why  not  argue  the  possibili  ;ttion 

the  deeds  of  the  law.  from  these  passages   of  scrip- 
ture, 
Romans  x.  5. — Gal.  iii.   \2.     M  For  Moses  describeth 
righteousness  which  is  of  the  law,  that  the  man  v. 
'loeth  these  things  shall  live  by  them. 

And  the  law  is  not  of  faith;  but,  the  man  that  d 
them  shall  live  in  them." 

Now  with  what  kind  of  propriety  can    our   opponents 
maintain  their  position  from  the  scriptures,  when  we  i 

ird  with  the  numerous  plain,    positive    promises,    in 
second  partfand  scores  of  othei 
it  be  adduced,)  asserting  the  tr.uth  of - 
.1  am  advocating,  and  of  course,  the  falsity  of  their  notion 
Falling  from  grace. 

Does    the  bible  contradict       -  • .— 

•  then  to  _ 
»rt  only  bv  thos  ripture   v. 

sibility  of  the  aj  d    by 

the  1 1 

- 


V  15.  'I 

m:i. 

pro] 

\v 

4  of  the  docti : 

••  B 

ihoufd  be 

OW  I  think 

•    ■ 


did  not  fight  as  one  who  beateth  ti 

ID  the  context,  but  he  kept  his  body  under.     4i  IT  he  had 
not  kept  his  body  under,  he  would  have  been  a    CJ 
away — this  we  admit.      But  that  the  ] 

.''possibility  of  the  saints'  perishing  we  deny.     The 
:  :e  is  of  the  Bame  nature  with  many  which  have 
ready  been  considered.     Let  those  who  urge  such  paf 

cainat  the  final  perseverance  of  the   saints. 
od  to  the  following  : — 
"When  Paul  was  on  his  passage  to  Rome,  a   tem] 
arose  which  seemed  to  threaten  the  vessel  and  crew  with 
destruction.   Observe,  Acts  27th  chap.  20.    "And  when 
neither  sun  nor  stars  in  many  days  appeared,   and   no 
I  tempest  lay  on  us,  all  hope  that  we  should  be  sav- 
ed was  taken  away." 

It  appears  by  the  account,  Paul  fasted  for  a  lonjr  tim< 
and   was  also  eventually  assured  by  God  himself,  that 
should  not  be  lost — observe  what  he  says  to  his  I 
y — 

"And  now  I  exhort  you  to  be  of  good  cheer,  for  i ' 
'  be  no  loss  of  any  marts  life  among  yoi',  hut  of  the 

♦•For  there  stood  by  me  this  night  the  ans;el   of  Clod. 
>e  1  am,  and  whom  I  serve,  saving  ';  Fear  not  ) 
thou  must  be  brought  before    Cesar — and    lo,    God  hath 
"ii  thee  all  them  that  sail  with  thee/* 
Wherefore,  sirs,  be  of  good  cheer,  fori  believe  (« 
that  it  shall  be  even  as  it  was  told  me 

Now  any  person  i  that  in  the  foregoing  it  was 

ively  declared    by    God  himself  to    Paul,    that   he 

should  be  brought  I  and  that  the  lives  of  all 

who  were  with  him  should  be  preserved,  and  that  it  was 

dhf  impossible  for  this  not  to  take   place,  if  God   bf 

to  his  word,  for  there  cannot  be  a  more  positiv 

finance  of  any  future  thing    coming  to  pass  in    all   the 

word  of  God,   than  that  all  their  lives  should  be  saved. 

Mut  let  us  hear  what  Paul  says  to  them,  as  some  of  them 

were  about  to  flee  out  of  the  ship,  after  they  had  let  down 

the  boat  into  the  sea. 

Verse  SI.   "Paul  said  unto  the  Centurion  and  to  the 


-old:- 

Hero  we  have  precise]/  the  same  kind  of  express] 
.  this  about  Paul's  keopincc  his    body   under  lest   he 
should  be  a  cast-away.     Does  this  prove  that  the  word 
>d  rtlight  fail,  and  Paul  and  all  who  were   with  Kim 
lost  after  the  angel  of  the  Lord  had  declared  to  the  con- 
?    Or  was  this  rather  a  mean*  which  God  took  into 
the  account,  in  promising  the  end  and  was  therefore  mad*- 
lucive  to  the  final  accomplishment  of  the   end  :     ! 
should   suppose   men    who   feared   giving   God   the    lie, 
would  answer  that  the  latter  is  the   truth,  and  so  also 
with  reference  to  Paul's  keeping  his  body  under,  les 
me  a  cast-a\. 


FAR?  XI. 

I  now  proceed  to  the  socond  part  of  the  work    pro; 

i  prove  the  doctrine  I  advocate  as  the  word 
)d. 

t.   I  will  prove.  It  by  plain  promises.     John  \. 
)  hear  my  voice,  and  I  knew  them, 
and  they  j 

unto  them  'ft  rnalM 
shall  any  pluck  them  out  iff  my  hand. 
%*My  Father,  wh>  (hem  alL 

bit  to  pluck  them  out  of  my  Fathers  hand/' 
■>\v  it  appears  j  the    abo\  rove 

infallible  salvation  i 

varlv  and  positively  as  any  thing  ran  hi'  pi 
if  there  were  not  anoth<  e  in   the    bible  i 

laring  the  thing)  ought   we  not   t 
own  word  ball  wen 

JVC  111  III  tl 

not  b 

I 
1 


nal    life-- 
that  is,  now,     1  ask  the  reader  if  he  can  find  an  em 
v  may   we    not  expect  to  p 
after  we  ivenr     There   is   nothing  more  said  01 

the  saints  at  tli  tion  to  secure  them  from  perill- 

ing than   •  lid.     I*  there  anv  thins  more? — or 

more  said?     i 
them  ind  again,  they 

Now  1  call  on   our  opponents  to  shew  me  any 

the  impossibility  of  the  saint-"  fal 
i  glory,  than  t;:  v.res  which  I  have  quoted 

i lit y  of  their  finally  falling  away 
fore  they  get  there?     And  I  would  ask  the  candid  r< 
what   language    could    our    Saviour    have    used    which 
would    have    more    clearly  and     conclusively   confuted 
their   notions  of  t:  tingly.* — 

Our  opponents  say  that  the  saints  may  and  undoubtedly 
many  of  them  do  perish.     What!   is  this  possible  that  a 

with  his  bible  in  his  hand  and  his -eye  fixed  on 
words  of  the  Lord  Jesus   Christy    where  he  says   they 
never  perish  ?     The  turns  and  twists  (if  I  ma' 
vulgar  expression)  which  our  opponents  have  made  in 
order  to  £et  clear  of  these  plain  words  of  Christ  is  really 
an  imposition  do  common  sense  and  more  especially 
script  Tins  eternal  life  th  a  the  Io?e 

>  they  may  lose  the  love  of  God, 
and   so   lose  eternal   life!     We 
this  be  -  may  die  afl 

n  ill  not  work  both  to 
there  ed  to  the  saints  than  i 

nal  life,  which  i-.  supposed  to  include  all  the  bles 
of  heaven.  5  to  t  -  turn,  et< . 

life  has  no  connects 

/?/  of  God  in   his  soul — the  love   of  God   in  t'J 
which    th( 
for  the  cr  of  tins  love — his  happiness — 

po rtine  views  of  God — thest 
Q   entirely  disconnected   with  eternal    life!     Now 
they. do  that  the  saint  would 
it  the  love  of  God.    But,  obcrve.  this 


promise  is  decisive,  and  never  can  be  overthn 

shall  enjoy   this,   and  that  too,  to  all  eternity. 
he  unprejudiced  reader  what  idea  strikes  his  mind 
when  he  thinks  of  eternal  lifer     Does  he  not  consider  that 
happiness  or  the  creature's  enjoyment,  and  that  to 
end,  is  inseparably  connected  with  it?   And  what  won1 
think  £"v  anv  one  to  tell  him   thp.t  althou 
ve  him  eternal  life   beyond    i 
hem'  that  too,  after  it   \  1 1  to 

— for  if  it  may  be  lost  by  one  unto  who 
by  another!-     But  Christ  says, 
d  life.     Shew  unto  me  therefore  a    new  born   sou! 
f  will  shew  you    one  unto   whom    Christ    has   ri 
eternal  fife  renFy  enjoyment  has  alftoadj 

souls, and  although  they   will   not   enjoy 
m  of  hapi 
will    in    heaven,  yet  t!ie  gift  is  made  — 
cure — the  will  is  scaled,  and  that  too  by  :;  »  ok 

>w9    and    ;. 
alread 

Our  opponent 
than  thev  continue 

r,  which 
Hut  th 

who  d 

r  people  m 

ments — cut  th  *.     We 


the  sai&ts  tiritf  persevere  in  holin  endure  to  the 

end,  and  the  good  reason  we  have  to  think  so  is   oceans, 
iiod  has  given  them  eternal  life,  and  has  prom- 
shall  never  perish.     But  to  turn  away  finally,  would  !>• 
to  perish;  so  therefore  the  very  promise  that  they  shall 
not  perish  includes  that  they  shall  not  cease  finally  to  fol 
low  Christ;  and  moreover  here  conies  in  another    pi 
promise,  expressly  declaring  the  very  thing. 

Jeremiah,  xxxii.  -10.    44  And  I  ivill  make  an  everlast 
unit  with  (run,  that  I  will  not  turn  away  from  t 
to  do  them  good ;  but  I  ic ill  put  my  fear  in  their  heart*. 

/hat  tl  I    NOT  DEPART  FROM  MK." 

Observe,  God  promises  they  shall  not  depart  from  him: 
\  then  the  condition  is  promised.     What  more   could 
be  said  ?     When,   therefore,    our  opponents  urge   their 
ideas  of  the  moral  possibility  of  the  saints'  | 
must  do  it  in  contradiction  to  the  word  of  the  Lord, 
he  hath  said  that  they  shall  not  depart  from  him,  so  that 
allAtheir  talk  about  the  condition  of  the  promises  made  ti- 
the saints  is  here  cut  oft',  that  is,  in  the  way  which    they 
argu&      We  too  admit  of  a  condition,  but  we  prove    thai 
the  condition  itself  is  promised.     Our   opponent 
that  if  the  saints  hold  out  and  do  not  depart  from  God, 
ived.   We  contend  that  the  conditon  is 
_  which  is  included  in  the  promise  of  eternal  Iji 
the  sheep  of  C  hirst;  for  if  this  were  not  the  case  all 
promises  would   certainly  fail  of  bringing  one    suul    t< 
iveaven. 

Hut  hear  the  words  of  Christ  again* 

John  v.  24.     »*  Verily^   verily%    i       v   unto  you.   h> 
that  hearcth  my  icord  and  believeth  On  lam  that 
hath  everlasting  life,  and  shall  not  com  iwmj- 

lion — but  is  passed  from  djlath  into  life.     Does  ei 
saint  of  (rod  believe  in  Christ?  The  moment  that  he 
believeth  in  Christ,  the  word  of  God  says  he  hath  ever! 
ing   life,  and  shall  not  come  unto  condemnation.     Bin 
our  opponents  say  that  t!ie  saints  may  die  eternally,  ai 
all  this  which  Christ  hath  said  to  the  contrary,  and  muu 
more  which  we  shall   presently  bring  forward.      There 
seems  to  be  a  dispute  between  our  opponents   and  our 
ed  Lord  ;  which  side  will  you  take,  reader.^ 


I  have  heard  men  who  have  read  the  bible,    and  I 
lieve  knew  their  ri^ht  hand  from  their  left,  when  remarl- 
ing  on    such  promises  as    the  abovemen tinned      where! 
eternal    salvation  is   promised   to  the  believer-,    insist 
much  on  the  e-t-h,   they  say  it  does  not  say  he 
has    believed,  but    who   believeth;    that    is,     who    con- 
tinues to  believe.      Well,   giving   them   all    they    could 
ask  for    with   such   a   management   of    the    subject    it 
would   amount  to  precisely    nothing,    for    I    have  just 
shewed  from    the    word    of   God,    that  the    condil 
is   promised,    that  ill   not  depart  from 

(rod,  and  if  so  they  will  continue  to  believe;  but  further- 
more their  remarks  as  stated  above  about  the  e-t-h,  ap- 
pear to  be  nonsense — for  observe,  eternal  salvation  is 
k  cted  with  the  very  first  act  of  faith — for  example 
ty  while  you  are  reading,  their  is  i  true  chris- 
tian in  vour  j;;  F  so,  he  believeth 
the  j  what  next?  Why  ( 
hath  everlasting  life*  and  where  will  you  find  an  end  to 

that  believeth  in    Christ    t<> 
hath  i  e   to-day,   but   our  opponents  would 

make  it  out  th  ioont    to    >  . 

than  twenty  -four  hones,  for  verilj  lya   man    i 

id  a  devil  to-morrow,  and  be  damned  ! 
But  we  will  anl  another 

the  e-t-h  a 

II  the  word  of  faith  tol 
U   ah  alt   d 

'.n  thine  heart  (hat  I 

d  him  from  tin  LM   W  hat  will 

our  opponents  do  for  an  e-t-h  to  prejudice  the  mind 
..ml  readei 

John    i\  .     It. 
inketh  of  him, 

shall  NEVER  THIRST,  b 

i  into 

Th 

Ihej 
phall  ne\  i 

uto  yoir, 


(til  on  inc  hath  everlasting  til  I  \. 

our  opponents  think  that  a  believer  may  die  eternal  1\ 
What  a  clashing  with  the  word  of  God. 

Again,  verse  54.     ik  Whoso  eatcthmy  flesh  and  drink 
my  Idoodn  htth  ettrncU  life*  mid  I  ivill  raise  hin 
at  the  last  dm/."    To  eat   the  f)esh  andfl  rink  the  h 
of  Christ  we  understand  the  same  as  to  believe   on   him 
mentions  nd  they  who  do  so  have   eternal 

.  and  Christ  will  raise  them  up  to  glory  and  blessed- 
in  heaven  at  the  last  day.     Well,  savour  opponent-, 
must  continue  to  eat.    Just  so  precisely — that  if 
opinion  also,  and   the  reader   will    remember  we  have 
proved  that  they  ?u7/ continue  to  eat.      M  /  will  put  my 
in  their  hearts,  and  they  shall  not  depa\  Be- 

-  they  have  the  promise  of"  eternal  life,  and  we  think 
includes  eating.    Suppose  God  should  positively  de- 
clare thai    a  man  should  live  in  this  world  an  himd 
years,  should  we  not  understand  that  the  meat. 
the  end  were  promts 
Again,  John  vi.  57.     "  ,/v  thelivirig  Father  hath  soit 
;nd  I  live  by  the  Father  ;  so  he    that  eateth  me  I 
shall  he  live  by  me." 

Observe,  he  (Christ)  makes    the  rance    of  the 

saints  as  sure  as  his  own.      They  shall  live    by    him. 
he  lives  by  the  father.     Again,  ve  •■  He  that  eat- 

eth of  this  bread  shall  live  forever/' 
John  \iv.  19,   "  all  live  also." 

John  wii.  30,  21.     "Neither  pray  I  farthest  al 
but  for  them  also  which  shall 

word.     That  they  all  n  Father  ah 

me  and  1  in  thee,  thai  they  <  that 

tin  world  may  beHi  ve  that  thou  has  sent  me"  Does  Christ 

pray  for  ever  aid  evei  believe  in   him 

time.     What  does  ;  Father  for 

concerning  them.  Look  at  this  prayer  reader,  and  then  a<k 

yourself  the  question,  did  he  pray  agreeably  withthe  will 

of  the  Father?  and  will  the  Father  grant  this  request  of  his 

Son  or  not  ?     If  the  doctrine  of  falling  away  be  true,  the 

prayer  of  Christ  appears  to  be  of  no   value!     How   can 

>Je  who  believe  this  doctrine  highly  prize  the  inter- 


81 

rion  oi  our  jrreat  High  Priest.     There  are  many  o 
passages  in  John,  that  directly  prove  the  infallible   per 
ranee  of  the  saints,  but  inv  limits  will  not  suffer  me 

to  transcribe  all  which  I  should  be  pleased  to.  I  will  there  - 
a  few  more  passages  from  different  parts  ol 
.   without   much    comment,   just  to  shew   tht; 
ler  that  we  hftve  line   upon  line,  and  passages  m 
.  which  unequivocally  confirm  the  doctrine  for  which 
1  am  contending,  aa  truth. 

Job  xvii.  9.      ifc  The  righteous  .shall  hold  on  his  i 
and  he  that  hath  clean  hands  shall  be  stronger  and  stron- 

Psalm  I ,  2 4 .     ; » 77? e  steps  of  a  good  ma> 

ordered  bj/  the  Lord  ;  though  he  full,   he  shall  not  be  lit- 
n,  for  the  Lord  vpholdelh  him  wit  ft 
/." 

.  S,  4.     t:  For  }je  are  dead  and  your  life  id 
«\  " 
"  When  Ch  i$  your  life   shall  appear,    i 

il$0  appear  with  hi,. 

Ihrist      Their  '•■';  and  wrh 

hid?  and    where   hid  ?     In    God.       Vnd    slut!! 
devil 

!  fartherm 
. 
him  in  glory.  I 

.    e 

h  hath  hi 

to  the  I 

had  t)  fork  in  the  Phillippi 

it  unto  the  daj  not  ill  < 

>d  work  began  in   themi  .1   confidei 


oal  aalvattOD;  so  it  seems  Dr.  Pa 

our  side  of  the  Dr,    Whi 

and  Dr.  Clarke  arc  against  us.     But  I 
rcnturc  Paul  against  them  both. 

And  now  for  another  of  his  confident   expre- 
favour  of  that  doctrine  which,  our  opponents  think  so  poi 
son  ou  s. 

Romans  viii.  51,  39.  u  For  I  am  persuaded  that   . 
flier  death  nor  fife,  nor  angels  nor  principalities,  norpow- 
crs,  nor  things  present  nor  tlmigs  to  e 
46  Nor  height  nor  depth,  nor  any   ot, 
he  able  to  separate  us  from  the  love  ofGodj  which  i 
t  Lord." 
Here  a^ain  Paul  seems  remarkably  strong;  in  trie  f: 
Ijutour  opponents  (some  of  them  at  least)   will  bare 
boldness  to  confront  him  hero.     They  say 
mean  what  we  say  he  does — that   although  no   creature- 
he  able  to  separate  us  from  the  love  of  Go 
Sin  they  say  is  not  a  creature.     0   what    ca 
in^  ?    T  would  ask  them  if  sin  is  a  thing  ?     If  it  is  not 
it  is  nothings  and  to  be  sure  "a  nothing'7   would    not  do 
what  angels,  principalities,  powers,  &c.  could  not.     Bui 
:f  sin  is  a  thing  here  they  are  conibmuled:  for  the  apos« 
resent  nor  things  to  comef*  &c.  besides 
Dr.  Clarke  translates  i\\t*  words  *4  nor   any    other    (  I 
hire,"  umw  any  other  thing  who  i  here  seems  to 

Q  end  to  their  argument      The   truth    is    God    will 
p  them  so  that  they  shall  Hot  commit  the  sinuntod. 

fall  into  sin,  he  will  bring  them  to 
repentance^     But  this  p  im  to  the  - 

did  reader,  without  forth  out. 

I.  Corinthians,  1st  chap.  8  and  9,     ki  Who  shall  . 

on  tmic  the  end,  ti> 
>f  our  Lord  ,/<  .  'thfulby  to) 

<  re  colli  d  unto  theft  llowship  q  Jesus  Chr 

Lord" — and  also,  10th  chap. 

II.  Cor.  1st  chap.  20,  21.  I  nil  thepr, 

I  in  him  are  yeat  and  in  him  amen  unto  the  glo/ 
1  by  usJ' 

Uiiheth  us  with  you  in  Chrht.  < 


anointed  us  i  Who  hath  also  scaled  us  \ 

;j;iven  the  earnest  of  the  spirit  in  our  hearts'- 

Here  the  apostle  positively  declares  that  God  shall  con 
firm  the  saints  to  the  vnd,  &c.     Who  can  look   on  such 
ii  declaration  from  the  word  of  God  and  then  assert  that 
the   saints   may  and  do   fall  into  hell?      The    ap 
.^ems  to  delight  exceedingly  in  the  faithfulness  of  God. 
and  the  stability  of  his  promises.     "God    is    faithful  he 
says  by  whom  ye  are  called,"   "and  all  the  promises  of 
God  are  in  him  yea,  and  in  him  amen,  to  the  glory  of  God. " 
And   what  more  does  he  say?      Why,  that  God   I 
sealed  the  saints  and  given  them  the  earnest  of  the  spirit 
in  their  hearts!     What  is  meant  by  this  sealing  and  ear 
nest?     The  apostle  in  his  epistle  to  the  Ephesians,   has 
nearly  the  same  expressions,  and  he  there  says  the  seal 
in*  is  the  earnest.     "  In  whom  also  after  that  ye  belie  v 

e  were  sealed   with  that  holy   spirit  of  pi  • 
"Which  is  t!<  of  our   inheritance  ant  it  the  re- 

demption of  the  purchased  possession*. " 

4*  God's   spirit  fsays  one)    is  called  a  seal  because  by 
the  gracious   inhabitation  and  influence,  the 

ted  out  for  God's  pi  shed  from 

the  world,  and  are  secui 

u  God9*  sealin  then 

witi.  Truth 

and !  then  amidst  I  il  aboon 

dins  of  error  and  persecution."    Krv.  ml  3,  N.  and  ix.  4. 

AM  which  the  saints  have  in  the. 

Dr.  CUrk  "  J7u  J fol//   > 

:rt  and  an  wr\  \heri 

fl  i/t  hand 
all  (iod's  'And 

what  can  tore   then  than  the    inudlio 

condition  I  hj  u^.*1     "  1  will   put 

"  An  earnest 
somewhat  p*en  in  Eai  d  to  pre  m 

-hall  be  given  in  due    time 


84 

it  is  not  taken  back  when  full  ; 
is  made.      The   Holy  Ghost  and   his  influem 

earnest   of  our    inheritance   are    of  the   same 
aire    though   not   in    degree   of  application     with 
eternal  happiness,  and   they   'jive    us    assurance  that  in 
due  time  it  shall  be  bestowed  upon  us." 

It  seems  to  me  that  any  reader  must  shut  his  eyes  notrt« 
see  these  passages  as  declaring  that  the  saints  are  sealed 
I  rod,  and  have  Ins  spirit  given,    as  a    part  of  heaven 
,  in  full  av-urance  that  they  shall  |  --hole 

in  due  time.  I  Bay  he  must  shut  his  eyes  not  to  see  that 
they  prove  the  sure  eternal  salvation  of  ever  n  is 

horn  again,  and  that  there  is  no  moral  possibility,  of  their 
coming  short  of  heaven,  without  God  who  has  given  the 
earnest  will  deny  his  own  work  at  the  day  of  judgment. 

I.  Thessalonians,  5th  chap.  very 
God  of  peace  sanctify  you  wholly;  and  I  pray  God  your 
whole  spirit,  awl  .soul  and  body  be  pr> 

unto  the  coming  of  our  Lord  Jesus  Christ.     Faithful 
he  that  calleth  you,  who  also  will  do  iL" 

II.  Timothy,  ii.  19.  "  Nevertheless  the  foundation  of 
God  standeth  sure,  having  this  seal  the  Lord  knov 

'hat  are  1r .'* 
O  yes,  say  our  opponents,  the  foundation  is  sure,  but 
M  the  thins  Wf"  we  must  keep  on  it:  if  we    get   off  the 
foundation  we  have  no  safety.     Wei!,  I  say  h%thi  // 

•  rod  has  promised  to  keep  us  on  it,  or  else  the  foun- 
dation which  is  now  laid,  and  ten   thousand    more  such 
Ible  to  have  them,  would  do  us  no  good — 
and  in  plain  truth  the  promise  that   tin  shall  be 

Kept  in  Christ  Jesus,  and  that  their  house  shall  stand 
upon  this  rock  is  a  principal    thing  connect 

//',  for  if  this   were  not  the    case    • 
irould  be  no  inundation  to  th<  lepenoed 

on  their  own  faithfulness  whe  remained  on  the 

foundation  or  not,  they  have  nothing  but  their  own  lefofj 
re  faith  in,  and  Adam  fell  perhaps  the  iy  he 

bad,  from  a  perfectly  holy  state  and  with  but  i 
ptation,  where  they  have  perhaps  thousands,  andhov 
>hall  they  expect  to  stand?     Good  God!     What  a  weak 
■:n.  * 


85 

But  bear  what  Peter  says  about  the  foundation  ; 
he  well  tried  faith  in  himself,  and  found  that  kind  of  faith 
perished;  but  faith  in  God  he  found  to  be  more  precious 
than  gold  which  perisheth. 

of  Peter,  1st  chap.  5th  verse. — <;  Who  are  kept  by 
the  power  of  God  through  faith  unto  salvation,    rea 
be  revealed  in  the  last  time."     Here  then  we  ha\» 
confirmation  of  what  I  before  remarked,  that  the  founda- 
tion of  the  saints,  on  which  they  rest  their  souls,    U 
promises  of  God  that  they  shall  never  perish,    but  be 
brought  to  eternal  happiness  at  God?s  right  hand.     But 

oar  opponents,   they  are  kept  by  faitli — they  I 
continue  to  believe,  or  they  will  not  be  saved.     I)o  you 
require  me  Igain  to  reiterate  what  I  have  already  shewn, 
that  the  condition  taenia  promised?    Look  bad 
have  forgotton,to  page  78.  But  furthermore, faith  itself,  in 

scriptures,  \»  represented  as  being  the  work 
Spirit  of  God  in   the    oul  of  man  :  all  of  the  talk  of  1)  . 
Clarke  and   others   making  a  distinction   betv. 
of  faith,  and  the  act  of  faith  to  the  contl  I 
withstindi 

Now  all  this  criticism  by  Ann:  .-it  the  differ- 

the   grac<  I       i    and    the   act  of  faith, 

mind 
ofthi  in,  and  hide  plain  truth  from  his 

make  the  ,  de- 

pend OH  God's  ftfl  like  a  h 

n  two  pilars,  thus — 


£ 


> 


N 


7. 


I  appeal  to  any  man  of  sense,  if  a  building  thus  - 
ported  will  not  as  surely  fall,  if  one  of  these  pillar-  ; 
or  are  broken,  as  if  both  were.     I  once  made  the  remark 
carpenter,  and  he  answered  that  one  of  the  pillars* 
failing   would   produce  more  terrible  effects  with  re 
to  the  building,   than  if  both  failed!     But, "however,  I 
believe  it  to  be  plain  enough  that  the  building  would  just 
er tain ly  come  to   desolation,    if  the   small     pillar 
-hould  break,  as  it  would  if  the  large  one  should.     Look 
at  the  picture  reader;  does  it  not  appear  clear  ?     Well, 
this  is  a  picture  of  the  system  of  our  opponents,  who  ad 
vocate  the  doctrine  of  falling  away;  who  are  always  harp- 
\\\<r  (when  we   tell   them  about  the  foundation   of  God 
tiing  sure,)  on  the  string  of  our  obedience  and  faith- 
fulness.    We   say  again  and  again,  that  we  too  believe 
the  saints   must  and  will  be  faithful  unto  the  end  ; 
but  that  their  faithfulness  and  obedience  and   persever- 
ance unto  the  end,  comes  from  the  foundation  itself. 

Thus  you  see  because  the  foundation  of  God  standeth 
sure,  the  church  or  saints  stand  sure;  and  they  work  our 
their  salvation  with  fear   and  trembling,   because 
•rorketh  in  them,  to  will  and  to  do  of  his  own  »;ood  plea- 
sure.    Thus  when  Ezekiel  saw  the  vision  of  the  river  or 
the  holy  waters,  he  also  saw    on  the  banks  of  the  river. 
for  meat,  whose  leaf  should  not  fade,  neither  the 
fruit  thereof  be  consumed,  &c. :  and  what  was  the  reason 
-hould  not   fade  and  be  consumed  ?     For  t\\\< 
good  real  fhey  issued 

of  the  sanctuary  1**     Here  is   the    reason  why  the  saints 
of  God  shall   not  utterly   fail;  not  be.  -use  they  hal 
stoc!.  e  in  themselves,  but  because  of  the  never 

failing  fountain  of  grace  in  which  the)  are  interested,  and 
for  supplies  of  which  they  are  entitled  by  the  promise  of 
I,  and  the  Covenant  of  grace.     In  short,  it  is  because 
the  foundation  keeps  them  from  falling  away. 

But  I  must  not  enlarge,  my  limits  will   not  permit. — 
The  plain  promises  of  God  that  every  saint  shall  surely 
reach  Heaven  or  never  fall  away,  are  almost  innumera- 
ble ;  but  after  having  produced  so  many  from  the  sacred 
which  most  unequivocally  prove  this  sentiment) 


I  presume  '  r  will  excuse  me  from  transcrib 

more;  but  at  his  leisure,  will   search  his   Bible 
himself,  and  there  be  will  find  the  eel   like  p 

ments  of  gold  all  thi  .t  blessed  book,  from  G> 

)   Revelati  ad  I    now  ask  the  reader  which 

s  best  supported  as  truth,  from  the  scrip- 
tures ?     Have  I  not  brought  forward  a  large  number  of 
rting  the  truth  of  the  final  per- 

rance  of  the  saints  as  language  can  express  ?  I  i 
certainly  have.     But  have  our  opponents  brought  forward 
one  passage,  plainly  declaring  that  a  true  saint  ever  did 
or  ever  will  tall  into  hell?     Not  one;    I  am  bold  t<< 
that  there  is  not  such  a  text  of  scripture  within  the  cov 

if  the  Bible  '  And  yet  thev  confront  us  in  argument, 
imaginable;  and  some  of  them,  if 

., resume  to  call  in  question  the  truth  of  their  system. 

I  in  our  own  private  houses,  take  the  authority  to  de- 
nounce us  publickly  and  personally  before  largi 
nations,  as  dangerous   propagators   of   heresy;    v.hi 

lame  time  the    verv  best  which  they  can  do  from  the 
Bible  in  support  of  their  ideas,    is   by  producing   th 
hypothetical  expressions   which  1  have 

part  of  this  work,  which  no  more  prove  the  pos>ibili- 

;    the  saints-  falling  away,  than  other  passages  of  the 

nselt 
fiallin  "i"  of  sal  ration  law,  or  that  a  holj 

from  ll<  preach  a  ! 

doctrine,  or  that  the  Sod  did  not   k:  BWIJ 

were  i:i  Sodom,  l» 

i  Abraham,  u  If  there  be  fifty,  &c.   he    would  I] 

Why  not  then,  admit  I  truth  whi 

God   himself?     Ajui 
ill  me  a  Cahrinist!     From  lik» 

it, 

Hut  I  pas>  on  to  2d,  that  I  proi  I  alli- 

the  c 
that 
t«od  first  made  p  ith  Ad  wii  and  i 


88 

ivenaat  of  works.      1   say  this  distinction  sh 
he  kept  in  our  minds,  in  order  to  a  clear  unth 
of  the  gospel  and  its  salvation.     But  our  opponents,  who 
teach  the  doctrine  of  falling  from  grace,  run   into  confa 
sion   respecting  this  point     They  continually  treat  the 
subject  of  the  a  if  the  believer 

B    covenant  of  works.      They  say  Adam  feli 

i  a  perfectly  holy  state:  and  may  not  the  Saints  fall: 
r,  they  would  certainly  fall,  every  one  of  them, 
if  they  were  not  under  a  different  covenant  than 
which  Adam  was  placed  under  in  the  beginning.  Why 
not?  Are  they  more  holy  than  he?  Are  their  natu- 
ral powers  superior  to  his  r  Are  they  better  quali- 
fied   to    withstand    temptations,     considered    in    llicm- 

9,  than  he  was?  or  do  they  have  less  powerful  temp- 
tations than  he  did?     No,  in  all  th  pects  his 
and  prospects  of  standing  fast,  were  far  beyond   any  of 
the  saints,  considered  in  themselves,  since  the  fall.     And 
wherefore  is  it  that  an  innumerable  number   will    final  I  \ 

to  heaven,  notwithstanding  all  their  own  moral  weak 
and  sinfulness,  the  many  and   strong  temptations 
with  which  they  arc  assailed,  and  the  complicated  diffi- 
culties which  they  are  continually  meeting  while  pas 
through  this  world?    Now  it  is   worth  while   to  inquire 
into  this.     Reader,   why  was  it  that  Noah  stood,    being, 

n>.  the  only  righte  on  in   all  the  world, 

that  time,  with  all  the  temptations  which    he   must  have 
had  from  an  ungodly   throng,    who  were  continually  sur- 
rounding him,  together  with  the  remaining  moral  corrup 
ion  of  his  own  heart,  conne<  the  temptations 

the  devil,  the  unwearied  adversary  of  man.      1  - 

it  that  he  did  not  finally  fall  A  evetfasti 

iv.  whenAdam,  who  was  perfectly  holy,  and  whoi 
•  al  powers  were  perfectly  good, fell  at  theprcsenmentofthe 
first  temptation.  There  must  be  some  reason  for  this?  It  is 
giving  no  answer  at  all  to  this  question;  to  *ay  he  did 
anally  fall  and  perish  everlastingly,  because  he  was  final- 
ly faithful.  The  question  is,  how  came  he  to  be  faithful 
unto  death?  Was  it  because  he  was  more  holy?  So. 
it  because  he  had  a  better  judgment  than  Adam; 
No.     Was  it  because  he  had  a  better  memory  to  remem 


89 

ber  the  counsel  of  God  than  Adam?  No.  Was  it  bee. 
lie  delighted  more  in  obedience  to  God   or  holin 
Adam  did  before  the  fall?     No.     In  all   these 
he  and  every  other  saint  falls  far  beneath  Adam.     Whj 
is  it  then  that  Noah  stood  while  Adam  fell?  And   w  h 
it  that  millions  and  millions  will  finally  appear  faur 
before   the  throne  of  God,    at  the  resurrection  morn  : 
Now  it  is  impossible  for  our   opponents  to   answer 
question  on  their  own  plan,  but  we   can  readily  am 
it.     And  the  answer  is  this — Adam  was    under  a    t 
nant  of  works,   which  is,  do  and  live;  but  if  yon   tn 

-  in  one  point,  or  are  delinquent  one    moment, 
are  dead!     "In  the  day  thou  eatest  thereof  thou  ska!/ 

'>/die."     But  Noah,  and  all  belie  under  a 

covenant  of  grace;  for  there  is  a  covenant  which  God  make- 
in  Christ,  with  every  believer  when  they  embrace  the  g»; 

offers  justification,  sanctification,  eternal  redemption, 
and  in  short,  all  the  ble 

who  will  believe  on  hi*  Son,  and  the   very  mon 
tool  believes,  Uiq  covenant  betw^ 

:<!«•  and  he  must  have  eternal  life  if  God  b 

I  D — »«  he  I 
on  the  Lord  .'  .       id  thou    - 

abundant  langu  id  faith  in   the 

rtainlj  the  conditio.. 
lings  of  t!.*  .;.,  and  all 

i  ovenant, 
to  tii-  tieving  if.  ad  enter- 

n  ith  bit  God;   lor,    understand, 

of  the    l>: 
who  hold 

i    d — this  1 
-and  tki 

tfld    linalU 

other 

un  fell  fro 
heave 

people,  01 

Hear  the  scripture  language  COI  ant. 


98 

"They  shall  be  my  people,  and  I  will  be  their  God. 
Vnd  I  will  give  them  one  heart  and  one  way,  that  thc> 
may  fear  me  forever,  For  the  good  of  them  and  of  their 
children  after  them.  And  I  will  make  an  everlasting 
covenant  with  them,  that  I  will  not  turn  away  from  them 
to  do  them  good:  but  I  will  put  my  fear  in  their  hea 
and  they  shall  not  depart  from  me."  Jeremiah,  32,  38, 
10. 

I  wish  to  ask  the  opponents  of  the  doctrine  which  I  am 
advocating,  what  difference  they  make  between  the  . 
.unit  of  grace  and  the  covenant  of  works?  Where  is  the 
difference  according  to  their  system  ?  This  is  an  impor- 
tant question.  If  the  covenant  of  <^race  does  not  secun 
the  perseverance  of  all  who  are  interested  in  it.  what  i- 
the  difference?  Now  the  difference  which  they  have  pre- 
tended to  make  between  the  covenant  of  grace  and 
works,  is  founded  altogether  in  a  mistake.  They  - 
pose,  if  I  understand  them,  that  the  covenant  oi  g 
differs  from  the  covenant  of  works,  in  that  it  places  man 
under  a  milder  law,  or  that  the  law  of  God  is  rather 
abrogated,  brought  down  to  what  they  are  pleased  to 
term  man's  present  infirmities,  or  to  make  allowances  for 
his  infirmities.  I  will  give  it  in  the  language  of  one  of  their 
writers,  which  now  lies  before  me. 

14  But,  considering  man  as  being  now  under  a  cove- 
nant of  grace,  a  more  lenient  dispensation,  making  kind 
fdloir  unavoidable  wcakin  i    in- 

firmities; winking  at  his  involuntary  errors  and  short 
comings,  considering  him  as  under  a  law  which  is  com 
pletely  fulfilled  in  'one  word."  Thou  shalt  love  God 
and  thy  neighbour — God  with  all  thy  heart,  and  thy 
neighbour  as  thyself:  1  say,  considering  man  as  under 
this  gospel  law,  he  certainly  may  live  without  sin,  with- 
out transgressing  this  law." 

Here  again  we  see  the  mistake  which  our  opponents 
make  respecting  the  law  of  God.  This  mistake,  with  its 
absurdity,  I  pointed  out,  as  the  reader  will  remember,  in 
my  introduction — but  as  it  is  a  mistake  fraught  with 
error,  and  being  one  of  the  foundation  stones  of  their  er- 
roneous system  of  theology,  I  beg  leave  to  add  a  few 


J 


( 

91  ^ 

more  words  in  this  plac,\     Nov.*  we  understand  them  to 
•hat  the  covenant  of  grace  places   believers   under  a 
more  lenient  dispensation,  by  placing  them  under  a  mil- 
der law,  or  what  they  term  the  gospel  law,  &c.     Thia  1 
think  to  be  the  sense  of  the  above  quotation,  and  I  think 
this  writer  has  expressed  the  sentiments  of  our  oppoi: 
generally,  on  this  subject.     But  what  is  this  gospel  Ian-, 
more  lenient  dispensation,    under  which    christian- 
now  considered  as  acting?  What  does  this  same  writer 
it  is  in  the  very  same  paragraph.    Reader  will  you  be 
kind  enough  to  look  at  it  again,  and  see  what  he  says  and 
what  our  opponents  in  general  say  it  is?  Why.  this  is  what 
he  says,  "  that  they  arc  under  a  lau\  completely  fulfilled 
in  '  one  word/  '?     "Thou  shalt  love  God  and  thy  neigh- 
bour,     Oed  With  all  thy  heart,  and  thy  neighbour  as  thy 
n     Now  I  wish  to  a-?k  our  opponents,  rtinl  •  - 
,  who  ever  read  the  bible,  if  I 
God  kver  required  any  more  of  man  than   to  love  < 

art,  and  h  ■'(:     Did 

i  than  this?      i 
•    of   the  •    heaven 

and    I    v 

How  I  jnire 

\  than  to  love  him 

with  all  ;  ring  God  with 

all  the  heart  tl 

require  me  ioly  law, 

Hut 
.  • 

.mi  reqoirei ail  who 
II  the  heart:  and  1  '• 
to  know  I  .  M  bat  H 

term 

•  i(  h  kdai 

What  is  all  * 

of  the  body  and  m 

in  u  making   bind  aOc  iaabli 


messes  and  infirmities,  winking  at  hit  fan/ 

trs  and  short  comings,"  fyc.  I  say  what  do  our  op- 
ponents mean  by  such  remarks?  Do  they  serve  any  bet- 
ter purpose  than  just  to  confuse  the  mind,  darken  coun- 
sel and  hide  truth?  I  wish  to  know  if  the  law  of  God 
«>ver  required  of  an  angel  or  man  the  exercise  of  a  na 
ral  power,  which  he  was  not  possessed  of.  Did  it  ever 
require  the  man  to  exercise  a  memory  which  was  never 
given  him,  or  understanding  which  was  not  given  him: 
or,  in  short,  (lie  exercise  of  any  other  natural  poiver,  or 
/acuity  of  body  or  of  mind?  Did  it  require  Adam  to  ex 
crcise  the  same  natural  powers  which  it  did  the  holy  an- 
gels? No  such  thing.  And  vet  in  a  moral  point  of  view- 
it  required  as  much  of  Adam  as  it  does  of  angels — for  it 
required  Adam  to  love  God  with  ail  his  heart;  it  re- 
quires no  more  of  angels — and  it  is  ji  \j  for  the 
angels  to  use  their  icings  in  flying  from  world  to  world, 
in  obeying  his  commandments,  if  they  love  him  with  all 
the  heart,  as  it  was  for  Adam  to  use  his  legs  in  walking 
about  the  garden  of  Eden,  in  obeying  God:  and  it 
just  as  easv  for  Adam  to  exercise  his  more  retentive 
memory,  if  he  had  it,  than  ours,  and  Ids  stronger  I 
soning  powers,  if  he  had  them,  in  obedience  to  God,  il 
he  loved  him  with  all  the  heart,  as  it  is  for  us  to  exer- 
cise our  weaker  natural  abilities  in  the  service  of  God,  if 
we  love  him  with  all  the  heart — for  all  the  connection 
between  the  moral  law  of  God.  and  the  natural  powers  of 
body  or  mind,  oi  angels  or  men,  is,  that  if  we  love  God 
with  all  the  heart,  we  shall  bring  all  those  powers  (be 
they  more  or  less)  into  action,  in  doing  his  will.  So 
that  it  appears  the  law  of  God  lai  emanda  on  the 
hearts  of  angels  and  men — and  if  it  have  the  heart,  it 
has  all  which  it  requires.     Now   then    I  wish  to   know 

in  what  difference  our  opponents  make   between   tin* 

covenent  ofgt.  be  covenant  of  works?     Will  they 

tell  us  where  the  difference    lavs?     That  the  moral  law 

/  we  have  clearly  seen — that 

e   have   seen — and  that  this  talk 

lit  man's  being  under  a  new  law,  or  a  milder  dispen- 
:•    if  there  is  nothing  more  in  the  covenant  of  grace 


than  their  system  teaches,  it  is  all   a  delusion;  for 

mild  dispensation  requires  perfect  obedience,   and   God 

•  required  any  thing  more  of  angels  or  men. 

We  do  not  pretend  to  say  that  the  covenant  a 

does  away  the  moral  law  of  God,  or  in  any   way   at 

i  equirements — but  our  opponents  say  the  same  thing. 
We  do  not  say  it  is  not  no  of  life  for  beliei 

(r3  we  contend  they  -in  when  they  transgress   it.   and 
that  in  every  ti  (ion  there   is  an  infi  terit. 

observe,  tat  here  is  the  difference  bef- 

.—those  who  by 
once  become  interested  in  t he   covenant  of  grace, 

.  profound  reverence 
under  moral  o  to  give  unto  them  eternal  lil 

This  I  have  shewn  in  the  foregoing  remarks  on  this  point. 
Vnd   if  God  lias  promised   them  eternal  life,  ami  if 
title    is   connected     with    the   very   first  act  of  saving 
faith,  the  ive  it  if  God  be  true.      So  ofcoui 

folloi  -pel  met!; 

vation  has  le  end  and 

i,  in  holin 
by  ti.  e — and    thi->   includ 

truth,     that 

this  holy 
ill,    by   the    influx 

I  God  and 
faith  i  tone  men!  - 

bout  anj  attein  )gaU  it  or  brio 

dow 

-'I    it    lik' 
i  of  belie 
>ly  moral 
1  faith  in  • 
iniquil 
Jin 
nanl  \    in .  tea  i   believer  this 

morn 

nant  .     Well,  be   i-  aol  anj    mo 

than  Adam  *  be  fell j    m  is 

more  t<>  Id     i 
nam  had.    Well,  h< 


xc  a  man  to  sin?    May  I 
think?     Certainly  he  can.     But  how  many  times 
think  in  one  minute?     But  for  the   sake   of  illustrat 
we  will  say  one  may  sin  in  a  minute  of  time,  this  I  think 
must  be  allowed — if  not,  pray  tell  me  how  long 
.1  man  to  sin?     But  to  go  on,    we    will    let  the    be! . 
stand  one  minute  interested  in  the  port  •:  the 

next  minute  he  sins.    What  now?    He  is  out  of  the  t 
nant  of  grace.     Well  how  long  does  it  take  a  man  to  be- 
lieve?    I   should    think  our  opponents,  none  of  them, 
would  deny  that  faith  is  an  instantaneous  act;  at  any 
rate,  a   man  may  believe  in   a  minute,  so  that  the  I 
minute  (if  his  fall  from  the  covenant  of  grace,  in   conse- 
quence  of  the  first  sin,  did  not  place  him  beyond  the 
reach  of  mercy,  which  by  the  way,  according  to  their  sys- 
tem, would  be  a  matter  of  great  uncertainty)    he    might 
be  in  the  covenant  of  grace  a^ain:  so  that   accordin 
this  system,  admitting  that  a  man  may  sin  in  a  mm 
and  believe  in  a  minute,  he  might  possibly  in  the  course 
of  twelve  short  hours,   be  interested  in  the  covenant  of 
grace,  three  hundred  and  sixty  times,  and  out  of  it 
as  many  times;  so  that  if  one  minute  he   died  he  might 
I  gone  to  heaven,  but  the  next  minute  to  hell!     O  my 
Nod,  have  I  ever  believed  or  taught  such  a   system  as 
Now  let  not  any  one  say  that  this  is  an  unfair  in- 
itce,  drawn  from  wrong  premise.-,  for  I  ask  the  rea 
ji  those  who  believe  in.  the  possibility  of  the  final  apo 
4  the  saints,  do  not  declare  that  they  may  lose  their 
treat  in  the  covenant  of  grace?     If  not,  how  can  I 
i  hell?     And  if  thej  ove 

nant,  how  do  they  lose  it?     Is  it  not  by  Binning?     If  the\ 
lose  it  by  sinning  at  all  thej  may  lose  it  by  sinning 
once — (this  is  the  truth  and  the?  cannot  deny  it) — for  1 
ask  them  if  there  is  not  an   infinite  demerit  in  every  sin/ 
»t  sin  a  transgression  of  the  moral  law  of  God?    Ami 
l  not  the  scriptures  teach  us  that  if  we  are  guilty  in 
one  point  we  are  in  the  whole? — and  if  the  one  transgres- 
sion of  Adam  «  him  justly  to  the  wrath  of  God 
iorever,  i>  it  not  just  as  true  that  one  transgression  of  a 
man  now  a?  justly  exposes  him  to  eternal  wrath  as  on 


and  if  God  has  not  promised  that  sin  shall   be  foiwi 
through  faith  in  the  atonement,  where  is  there  any  hope: 
But  how  do  we  know,  according  to  their  system,    I 
ihe  man  will  ever  ask  for  forgiveness,   or   repent  of 

Besides,  how  do  they  know  but  what  the   very 

time  they  sin,  and  thus  throw  themselves  out  of  an 
interest  in  the  covenant  of  grace,  but   what   they  I 

wn  themselves  beyond  the  reach  of  mercy?     Now  1 
beg  of  our  opponents  to  answer  this  question — You 
now,  this  moment,  interested  in  the  covenant  of  grace — 
you  have  the  evidence  of  it  clear — in  the  course  of  a  few 
minutes  or  an   hour,   you   neglect  some   duty  and  sin 

DSt  God.  Now  I  wish  to  know  how  you  can  tell 
but  what  God  has  left  you  forever?  Is  not  sin  an  infi- 
nite evil?     Does  not  one  sin  justly  expose  a  man  to  end 

The  truth  is,  our  brethren,  who  stiatyfl  thai 

entangled  with  this  item  in  t:  pear 

to  breathe  out  another  langn 

ban  heads,  or  I  am  sure 
would  be  r 
In  order  to  h 

;t  of  their 

ber   from 
•:u  of  troth  v  h 

I 
prom 

one  who  I 

made  good,  except  thi  - 

nani  — and  if  it 

wherein  it 

ft'i  — 

IHfer  in  the 

who 
woul 

1  had  contemplated  b 


tween  Christ  and  believers,  and  expatiating  pn 
lv  on  it  us  proof  of  the  doctrine  of  perseverance.     \lu\  I 
find  that  1  shall  not  have  room  (being  limited  to  a  certain 
number  of  pages)  without  omitting  a  few  remarks  which 

I  wish  to  make  in  the  close  of  the  book.  Again,  1  have 
reflected  thus: — That  I  have  brought  on  to  the  ] 
of  my  book,  a  multitude  of  passages  of  scripture,  which, 
if  they  are  suffered  to  speak  their  plain  meaning,  do  as 
conclusively  prove  this  doctrine,  as  the  bible  proves  that 
Jesus  Christ  i<  the  Son  of  God — and  that  I  have  also 
shewn  it  to  be  true  from  the  nature  of  the  covenant  of 
grace,  and  in  plain  words  that  it  is  the  height  of  absur- 
dity to  ever  expect  that  one  soul  should  get  to  heaven  on 
the  hypothesis  of  our  opponents — shewing  that  the  very 
argument  which  they  sometimes  use  to  support  their  sys- 
tem is  the  one  that  i  it,  viz:  "that  angels  fell. 
Adam  fell,  and  why  may  not  the  saints  fall;"  shewing. 
also,  that  they  would  certainly  every  one  of  them  fall  to 
rise  no  more,  if  they  were  not  interested  in  a  covenant 
established  upon  better  promises.  I  say,  having  brought 
forward  all  this  proof  in  support  of  this  precious  bible 
truth;  and  at  the  same  time  shewn,  as  I  humbly  trust, 
that  our  opponents  have  no  proof  for  their  sentiment,  in 
scripture,  reason,  nor  the  nam  re  of  things — that  they  have 
not  one  passa-c  of  scripture  to  prove  that  a  saint  of  God 
ever  did,  or  that  it  is  morally  possible  that  they  ever  will 
fall  away — what  need  of  saying  more:  To  be  sure 
would  be  delightful  to  still  consider  it  in  other  points  of 
light,  but  as  for  its  being  really  necessary  in  order  to  the 
proof  of  it,  if  any  subject  whatever  'is  demonstrable 
from  the  word  of  God  as  being  true,  J  consider  the  scrip- 
tures which  1  have  adduced  with  reference  to  the  point 
bate,  proves  this  one  thing  beyond  rational  contm- 
■  fiction,  viz:  kt  That  tvtnj  soul  who  is  trvhj  n  g 
and  born  again,  will  as  surely  get  to  luaven  as  there  is  a 

The  method  generally  taken  by  our  opponents  in  cou- 
rting this  sentiment  should  be  attended  to.     I  con- 
sider it   unfair  and  sophistical.     It  is  unfair,    because 
generally  begin  by  adducing  an  abundance  of  proof 


91 

to  substantiate  points  which  we  readily  admit,  as  wc 

.  at  the  same  time  carrying  the  idea  to  the  hearer  or 
reader  that  we  dc  not  admit  them. 

Thus  they  will  proceed  to  prove  that  except  the  saints 
endure  to  the  end  they  cannot  be  saved;  and  <*iP" 
should  fall  finally  away,  they  would  certainly  perish; 
that  they  believe  that  alter  a  person  is  converted  lie  must 
travel  on  in  the  divine  life — he  must  press  forward  in  the 
divine  life,  and  if  he  do  not,  his /Of)  experience  will  not 
avail  him  any  thing;,  &c.  Now  what  need  of  all  this  to 
prove  what  we  assent  to,  with  all  our  hearts.  We  hayc 
no  controversy  on  these  points  at  all,  but  say  amen  to 
them  fully.     But  this  is  the  general  way  which  they  pro- 

I,  and  is  exceedingly  unfair  and  ungenerous,  bi 
it  always  has  a  tendency  to  impress  tfce   minds  of  thosr 
who  are  unacquainted  with  our  ideas,  that  we  do  not  be 
lieve  these  points — and  thus  by  keeping  the  main  < 
'ion  in  the  controversy  out  a  rod  harping 

ually  in  this  way.  the  majority  of  their  hearers  and  ; 

tie  in  the  dark  with  respect  to  the    true    state    and 
we  of  the  controvcr 
Hut  when  w  whether  t\ 

real  saint  and  truly  regenerated  BOul  will  or  will   not 
kept  faithful,  and  endure  and  perteyere  in   Lolinev.  until 
the  end,  and  m  be  Itred  :  and   when   we  call  upon  I 

ity  tli at   they    | 
that    an\  finally   I 

• ,   here  tl  ■  f  to 

their  position.    Tfi 
scripture  to  support  them,  but  rward  with  M 

iy  bes,"  and  "  unci 

x,   which 
1  upon  t!. 
in  order  to  trj  to  make  it  appear  that 

:  t-,  Saul, 
doubtful  whet 
from   lib  backaKdd  0 

ihistryl     Butd  1  Saul  or  fadai  e\ 

tare*  Aucernioc  the  v'm* 


God  supremely,  but  what  he  proved  himself  a  Bel 

.  And  yet  our  opponents,  some  of  then 
with  much  confidence,)  insinuate  that  he  fell  from  grace. 
Saul  had  another  heart — ye»\  the  rain  may  have  anothei 
appearance,  that  is,  it  may  become  hail — and  another  ap- 
rance,  it  may  become  snow;  and  yet  rt  is  all  of  otu 
nature.  So  hypocrites  may  have  another  heart  and 
another  heart,  and  so  on.  They  may  turn  out  one 
black  devil  and  take  in  seven  white  ones.  They  from 
open  ungodliness  may  become  like  angels  of  light  and 
deceive  many,  but  after  all  the  bleating  of  sheep  and  the 
lowing  of  oxen  will  be  heard  in  their  hearts.  This  was 
the  cave  with  Saul,  King  of  Israel.     '  3  religion 

ever  proved,  it   was    always  found    si 
Judas.     They  never  had  a  good  and  honest  heart. 
A  thought  has  sometimes  occurred  ro  my  mind,  which 
I  will  here  mention.      It  is  impossible  for  our  opponents, 
from  their  system,to  tell  whether  the  other  apostles. Peter, 
James,  John,  &c.  are  in  heaven  or  hell.     They  may  have 
live  !  individually,  twenty  yean  after  we   have   any 
count  of  them   in    I  ptures,   and  is   not  that  long 

enough  to  fall  away  on  their  plan?  Why  not?  Judaf 
fell  away  they  say,  and  if  he  did,  he  fell  away  in  less 
three  years.  Now  how  do  you  know  where  P^ter 
Will  oar  brethren,  who  hold  to  the  moral  possibili- 
ty of  the  saint-1  falling  from  grace,  prove  that  Petei  is  in 
heaven?    We  should  like  to  hear  them.    'I  not  do 

i  L  think  there  are    none    of  them 
have   no  question  about  Peter, 
James,    John,    Andrew    and  the  other  eleven  a] 
And  what  makes  them  so  sure  about  the  salvation  oft 
apostles?     The   only  assurance   which    any   mortal    can 
have  that  these  aj,  in  heaven.  i<  founded  in  the 

doctrine  of  the  u  final  perseverance  of  the  saints,"  But 
they  were  very  holy,  says  one,  the  last  account  we  had 
of  them,  and  appeared  to  be  running  well,  and  we  there- 
fore conclude  they  endured  to  the  end.  But  was  not 
Adam  very  holy  when  God  made  him?  Did  he  not  run 
well  until  he  run  very  HI?  Were  not  the  angels  who 
fell,  once  very  holy?     Were   these  apostles   ever  more 


ingels  in  heaven  and  Adam  in  bis 
state?     Db    not    our  opponents  contend  that  th 

■<1    in   the  6th  Hebrews  fell  from  the  h  iteof 

grace  attainable  in  this  life,  or  at  least  from  a  1 1  ry  high 
-tate  of  grace?     If  so  why  might  not  Peter,  James,  John. 

ther  aspostles  ai  in  well  for  a  b<  i 

fall  from   a  very  1/ 
tions  and    we    should  like  to  have  plain  answ< 

It  appears  to  be  of  great  importance  to  know  where  the 
truth  lies,  in  respect  to  this  controversy.  The  christian 
world  is  at  present  in  a  most  unhappy  state  on  account 
of  the  divisions  which  exist  among  the  professed  friends  of 

-t.  This  is  a  stumbling  block  in  the  way  of  the  world. 
It  is  a  greater  hindrance  to  the  progress  and  prosperity 
of  the  cause  of  God  and  religion,  than  all  the  combined 
opposition  of  infidels,  and  the  ungodly.  It  cannot  be 
denied  bat  what  the  subject  of  the  saints'  pet - 
being  differently   understood  by  cbrw  toe  means 

oi"  distracting  and  dividing  the  people  of    God  . 

t  a  bibie  truth,  t!m 

to  blame,  and  on  the  other  hand  if  it  U  a  bible  truth, 
e  who  oppose  and  reprob  j  much  to 

be  blamed  inderstood 

I  do  Conceive  that  there   air 

I  that  from  misundi  <1  from  tl  - 

saints1  perseverance)   who  at    tin*   sane   tin* 
entf  uncharitable  and  uc  tike  in  the 

ins  upon  the  subject.     I  hai  e  m^nj    w 

and  brethren  who  are  dear  to  me  in  the  bonds  oS 

pel    who  iflferent  opinion  from  on'  on  this  j 

And  I  Feel   no  disposition  to  throw  th< 

being  christian*  l»iit  at 

•  time   I   urn  It 

so  involved  in  U  myself.     The  consequent  iad»- 

It  often  break    the  union  of  God's  people.     Oboi 

the  union  of  his  followei 
fill  v.  1 


100 

There  is  nothing  in  nay  past  life,  since   I  expend, 
givenesti  nfsins,  for  which  I  have  felt  inure  to  lament 
,  that  I  have  so  long  been  involved  in    the  entM 
\nninianisni.   To  he  sure  lihov:.  doin&God 

vice,  and  so  did  Paul,  when  he  opposed  the  toft 
plan — but  still  I  v,  .1  ought  to  have  been  mora 

'///to  have  searched  the  bible  for  myself,  and  to 
proved  the  sentiments  which  1  advocated  by  that  insl 
of  placing  so  much  dependance  on  what  others  said, 
were  prejudiced  (extremely  so  too)   in   favour  of  A 
nianism.     For  a  long  time  I  know  not  that  I  entertained 
a  sing/r  doubt  in  respect  to  the  truth  of  my  sentine 
and  88  I  observed  in    the   introduction,    perhaps    no  titan 
ever  tried  it  more  thoroughly,  and  I  know  not  how  man) 
times  I  have  declaimed  against  the  doctrine  of  the  saints' 
perseverance  in  private    and    public,    which   I    am    now 
convinced  to  be  a  glorious  truth  of  God,  and  I  know 
a  consideration  of  this  should  ever  humble  me,  and  that  1 
ought  not  to  complain   if  God  should  permit,  and  suffer- 
rs  to  revile  and  reproach  me  all  the  days  of   my   lift 
for  now  preaching  the  truth    as    it   is  in  Jesus- 
withstanding,  /  have  no  cause  to  murmur  oh  my  oum 

\  I  should  speak  for  God,  his  truth,  and  his  people. 
many   there   are  who  think  it  almost  high   treason 
ijesty    of  heaven  to  promulgate  this  sent: 
-peak  against  it  as  a  most  dangerous  hen 
They  say  it  is  the  \Qvy  first  "card  the  devil  played  with 
e  her." 
It  is  a  dreadful  doctrine,  tl  to  preach  I 

a  thousand    hard  things  is  publicly  d<  i 
ed  in  respect  to  the  doctrine  and  those  who  advocate 
Indeed  there  are  denominations  of  christians  who  w^*b! 
put  a  man  down  from  preaching  if  he  held  this  sentiment. 
There  were   many,    who,  while   I  was  an  Arminian,  ap- 
peared to  be  most  heartily  attached  to  me;   and    cordial 
friends,  who,  the  moment  I  declared   my  belief  in  the  ii 
rial  perseverance  of  the  saints,  appeared  to  shun  me  as  1 
»i«>  poisonous  serpents,  (and  I  never  approach  them  ex> 
it  he  to  destroy  them,)  and  have  warned  others  to  bewan 
them  astray;  and  the  very  person  to  whom  I 


lened  in  the  introduction,  who  appointed  a  public  m 
ins  to  "preach  me  down ,??  and  before  the  ungodly  world 
held  me  up  to  redicule,  by  saying  I  had  changed  my  sen- 
timents tour  times,   not  long  before    this    would    c 
me  in  his  arms,  in  token  of  christian  friendship. 

Now  if  such  persons   should    find    out  after  all,  that 

have  been  opposing  the  truth,  and  that  those  idea- 
which  they  hold  up  to  the  world  with  such  a  show  of  tri- 
umph as  beino;  the  doctrines  of  men  and  devils,  should 
'mi    out    to   be   the  fc4  true  sayings  of  God,"  how  could 

plead  guiltless  of  being  the  blumcable  cause  of  need- 
less divisions  among  his  people.     Whenever   the   church 

hrist  is  united  in  the  days  of  the  millenium,  the 
watchmen  will  all  see  eye  to  eye — and  they  will  be  uni- 
ted in  the  truth.  The  truth  is  the  final  line  to  which  all 
must  come-  the  sentiment^,  creeds,  books  of  discipline, 
of  sects  and  parties,  to  the  i  aiding. — 

We   ought,    therefore,   to   search  for  truth  as  for  hit 
treasure:  ami  to  have  en  Iri  about  with  truth, 

walk  in  it  and  l<»ve  it.      If  the  doctrine  of  t!  *  per- 

:    will  have  a   good 
and  promulgate  it.     1  b 

- 
ie  of  mim!. 
of  the  work  of  our  salvation  — and    I  have 

not  any  doubt  but  what    ma" 

( fad  more 
in  tin-  rtaio  raon 

than  what  they  are  aware  of. 

The 

r  deprare*  Million-  down 

to  hell  rather  than  • 

. 
not  i; 

do.      He    v.  ill    pray   mm  h — '  of  all 

lie  p.  v« . — i)nt  to  pre  up  ad 

ami  feel  ami  <> 

lv,  wicked  \\  retch   and 

ui  endure.      Am!  fl 

fast  upon  the  sinner  befo 


Mally  the  fuse  thing  which  leads  him  astraj  Bfem  ' 
afterwards.  It  works  in  his  heart  most  deceitfully  and 
artfully.  If  we  were  to  see  deducted  from  the  present  sum 
iotal  of  apparent  religious  zeal  which  is  in  the, world  ;  all 
which  does  not  proceed  from  a  pure  principle  of  supreme 
love  to  God,  and  a  love  to  our  neighbour  as  ourselves, 
what  a  proportionate  sum  would  be  subtracted  ;  the  Gj 
Searcher  of  hearts  only  can  tell;  and  how  little  would  br 
lie  remainder!  And  yet  this  is  the  only  obedience,  the 
onlj  zeal  which  will  stand  the  scrutinizing  eye  of  Jeho- 
vah. Inordinate  self  seeking,  however  specious  it  ma) 
externally  appear,  will  be  proved  in  the  light  of  eternity, 
if  not  before,  to  have  been  positive  sin,  and  so  tar  froHi 
meeting  the  divine  approbation,  will  plainly  appear  to  be 
a  transgression  of  his  holy  law,  and  so  iall  under  the 
curse  of  the  same. 

There  is  undoubtedly  more  spiritual  pride  lurking  in 
the  breasts  of  real  christians  than  what  they  often  ima 
^ine.     They  may  have  no  hesitation  in  adopting  the  Ian 
.xuage  of  the  poet — 

*  Often  times  I'm  backward  to  do  inv  master's  will, 
"  And  still  I  want  the  L,!onj  of  what  I  do  but  ill/' 

In  mentioning  a  revival  of  the  work  of  the  Lord,  1 
careful  many  are  to  bring  into  the  account  what  4fc  I  had 
done,"  and  at  the  same  time  I  believe  that  they  fV»« 
♦juently  are  so  imposed  upon  by  the  deceitfulness  of  theii 
>v/n  hearts,  with  the  help  of  the  devil,  that  they 
perceive  that  they  are  actually  robbing  God  in  telling  the 
story — for  they  are  careful  to  Bay  God  has  done  the  work, 
and  to  him  be  the  glory;  but  yet  God  worked  by  me,  and 
Messed  the  means  which  /  used,  or  at  least  some  of  my 
denomination,  or  somebody  that  holds  to  the  same  senti- 
ments— at  any  rate,  u  myself,"  must  some  way  bi* 
hrought  into  notice.  Like  a  man  who  wants  to  make  known 
his  honourable  extraction  naturally  :  his  great  grand- 
father was  second  cousin  to  the  father  of  the  wife  of  the 
Duke  of  Bedford.  I  do  not  mean  bv  these  remarks  that 
it  is  not  lawful  for  the  saints  to  speak  of  the  work  of  the 
Lord,  which  has  been  brought  about  through  their  instru 


103 

mentality — nay  they  may  do  it  with  propriety,  and 

may  call  them  to  do  so — but  then  our  motive  in  this 
should  not  be  to  exalt  ourselves,  but  it  should  be  to  the 
praise  of  the  glory  of  God?s  grace,  to  do  good,  confound 
^ainsayers,  &c. 

Mr.  Newton'fl  hymn  is  so  very  appropriate,  and  BO 
ectly  in  point  here,  that  I  beg  leave  to  insert  it. 

Zeal — True  and  False. 

Zeal  is  that  pure  and  heav'nly  flame 

The  lire  of  love  supplies; 
While  that  which  often  bears  the  nan 

Is  self,  in  a  disguise. 

True  zeal  is  merciful  and  mild, 

Can  pity  and  forbear; 
The  raise  is  headstrong,  fierce  and  wild. 

And  breathes  revenge  and  war. 

While  h  the  Christian  warm-. 

He  kn ■> 
lint  self  con! 

Its  part] 

i  has  attain'd  it  aim, 

If -inner-  loi  no: 

Its  it  alight  beside. 

But  self,  however  well  employ^ 

Hai  its  own  ends  in  i 
Vmi  n  cried] 

M  ( 

Dear  Lonl.  the  idol  rtjfdethroe 

\'nl  from ov 
lod  lei  no  /  twiif 

that  whicl  lore. 


104 

Now  many,  in  order  to  prove   the  doctrine   of  filling 
from  grace,  will  tell  of  those  who  have  appeared  to  be  verj 
zealous   in    religion  for  a  while,   and  they  are  very  sun. 
they  say,   they    had  religion,   and  still  they  have  fallen 
(Way.     Now  this  is  extraordinary  proof;   most  certainh 
■1st  upon  it  without  taking  to  ourselves  the 
prerogative  which  belongs  to  God  alone,   "  to  scare h 
the  heart  of  man."     How    do  we   know  they 
rion       How  do  we  know  their  motives  in    the    height 
of  their  zeal?     If  they  did  not  mean  to  deceive    others, 
how  do  we  know  but  what  they  themselves  were  deceiv- 
ed  that   selfishness    constituted    the  sum    total  of 
their  religion?     I  have  known  real  christians  to  be  really 
pleased  with  certain  professors  of  religion,  considered 
them  much  engaged,  and  zealous  in  the  cause  of  Christ, 
when  at  the   same  time  I  had   all   the  reason  to  believ< 
which  evidence  could  give,  that  they  had  no  religion  at  all . 
This  is  what  does  the  greatest  mischief,  and  is  udoubtcd 
Ij  the  greatest  hindrance  to  the  prosperity   of  Zio:.: 
many  taking  the  profession  of  religion  whose  hear--  \ 
never  changed  by  the  grace  of  God.     If  they  in   a    short 
time  do  not  wholly  renounce  all  their  former  attachment 
t:>  religion,  but  through  fear  of  hell,  out  of  respect  to  their 
own  characters,  Pharisaical    pride,   a  desire  to  be  looked 
upon  '    in  the  kingdom  of  God    or   some 

motive,  keep  along  with  pretensions  to  the  character  oi 
kg  foHowen  meek    and  lowly    Jesus;  yet  by 

their  trying  to  serve  two  masters,  God   and    mammon — 
trying  to  mtini  in  friendship  with  the  world  by  i 
ing  to  its  maxims,  customs  pomp,    pride,  sensuality,  &c. 
and  at  the  same  time  pn  to  DC  the  friends  of  God. 

ind  bo  being  blind  themselves;  they  lead  the  blind  and 
both  fall  into  the  ditch  together. 

Before  I  close  these  brief  remarks,  I  feel  it  my  duty  to 
warn  the  reader,  whoever  Ac  may  be,  to  bewake  of  di: 

EPTIO\   IN    RELIGIOUS   BXPBRIKB 

A  deception  here  if  not  soon  detected  will  ruin  you 
forever!  And  a  deception  here  is  most  likely,  perhaps, 
not  to  be  discovered,  of  any  whatever — because  those 
who  are  the  subjects  of  it  have  got  as  they  suppose  reli- 


I  now;  and  are  easy  from  their  past  trouble;  and  - 
ic  threatnings  do  not  belong  to  them  they  think 
they  belong  to  the  unregenerate  I    On  this  suffer  me 
remark. 

1st.  See  that  yout  own  heart  does  not  deceive  you  b\ 
mistaking  that  to  be  true  love  to   God,  which   in   truth. 
-:-£- 
A  young   man  iras  in  *trt88  of  mind,  res;i 

f   to  be  in  danger   ol 
damnation  ;  the   wrath   of  God  abiding    upon  him, 
without  he  soon  found  mercy   through  a  Redeemer, 

he    must   be   miserable  forever.      He 
who!  i  in    his  heart,   and   unreconciled   to 

for  thus  bringing  him  into  the  wo:  Id,  so  that  there  W 

possibilh  ftgaimt  him    and   c 

quently  being  miserable  to  all   eternity.      In    t 
he  continued  for  a  long  time,   until  it  so  happened    that 

,  who  told  him  all 
..ell,  that  God  wou 
him  amonj 

tpturo.      .  -    thifl    tlu'    loV( 

which  is  produced  Bo  far  from  r 

young  man,  would  -till  have  h  ted  God,  .. 

the  unu 
not  1'  ded  entire 

ed  h 

and  reconciled  to  and  bro  ight 
of  God,  b 

i  i  ipeakiog 

H        I I 

--,   and    r, 


106 

Now  there  are  very  many  perhaps,  who  would  be  for- 
ward to  exclaim,  in  respect  to  the  aforementioned  expe 
rience,  delusion!  delusion!  the  young  man  is  yet  in  his 
sins  5  and  at  the  same  time  are  deluded  in  the  very  same 
way.  I  say  in  the  same  way,  not  because  they  have  ob- 
tained relief  from  embracing  the  views  of  Universalis^ .. 
but  because  their  religion  is  altogether  a  selfish  religion; 
and  their  love  to  God  founded  in  the  belief  that  God  pay* 
(if  I  may  so  speak,)  particular  attention  to  themselves. 
Thus^-a  young  man  was  in  great  distress  of  mind,  con- 
demned for  his  sins,  he  felt  the  wrath  of  God  abide  upon 
him,  and  if  he  did  not  soon  obtain  forgiveness  of  his 
sins  throuuh  a  mediator,  he  must  be  miserable  forever. 
Horror  filled  his  mind  by  night  and  by  day,  and  at  the 
same  time,  he  felt  totally  unreconciled  to  God  and  could 
see  no  beauty  in  his  holy  moral  character,  but  in  his  heart 
was  opposed  to    God's  holiness,  or  justice. 

After  continuing  for  some  time,  in  this  dreadful  dis- 
tressed \  state,  he  imagined  that  his  sins  were  forgiven 
him.  He  thought  or  it  seemed  to  him  he  heard  a  voice 
saying  to  him  that  this  was  the  case,  and  then  directly 
lie  loved  God  most  ardently ;  then  he  was  enraptured 
with  his  love  to  God,  But  why  does  he  now  love  Godr 
is  it  because  his  heart  \vas  changed,  and  his  mind  illu- 
minated by  the  holy  spirit  so  that  he  sees  God's  holy 
character  in  its  native  beauty  and  by  thus  seeing  admires, 
adores, and  loves  it  for  what  it  is  considered  in  itself :?  Or 
by  thus  beholding  is  changed  into  the  same  image,  and 
is  thus  reconciled  to  God's  real  character,  to  all  his  at- 
tributes ?  I  say  does  his  love  to  God  proceed  from  this- 
view  of  his  character?  No,  he  loves  God  solely  and  en- 
tirely because  of  the  respect  which  God  pays  to  his  own 
self.  He  thinks  God  has  forgiven  his  sins  and  therefore 
he  will  lovs  h\m  now.  And  this  is  the  only  reason  why 
he  loves  him.  Now  this  delusion  is  exactly  of  the  same 
nature  with  the  other,  which  we  have  noticed,  and  still 
a  great  deal  more  specious  ;  because  verily  the  subject 
of  it  has  no  idea  of  being  a  Universalist,  he  really  be- 
lieves God  will  punish  impenitent  sinners,  but  as  he 
thinks  God  has  had  mercy  on  him  he  loves  him   for  this 


107 

to  be  sure  ;  but  at  the  same  time*  if  he  did  not  feel  very 
sure  that  he  should  escape  the  justice  of  God,  he  would 
hate  him  with  all  his  heart  although  he  were  still  the 
same  God,  and  however  so  justly  exposed  to  his  wrath 
by  transgressing  his  law.  Now  observe,  in  true  con- 
version, or  the  new  birth  there  is  that  work  of  the  holy 
spirit  slaying  the  enmity  of  the  carnal  mind  which  has  ex- 
isted in  it,  in  respect  to  God's  holiness,  reconciling  the 
subject  of  it  to  God's  will  ;  causing  him  to  be  at  peace 
with  God,  (and  feeling  this  peace  in  his  soul)  and  also 
that  work  of  the  holy  spirit  illuminating  his  hitherto 
dark  and  benighted  mind  to  see  the  beauty  of  holi- 
ness, to  admire  God's  holy  character  and  consequently 
to  love  him  for  what  he  is  considered  in  himself.  And 
I  believe  that  the  subjects  of  true  regenerating  grace 
are  frequently  so  taken  up  at  the  time  of  the  work's 
being  accomplished  on  their  heart,  with  this  view  of  the 
loveliness  of  God's  moral  character,  and  beauty  which 
there  is  in  holiness  itself,  that  they  scarcely  think  of 
themselves  many  times  not  once  thinking  at  the  time 
that  this  is  religion,  or  that  their  sins  are  lorgiven.  They 
feel  at  peace  with  God,  they  are  willing  to  be  in  his 
hands,  they  see  and  understand,  that  God  is  holy,  just, 
and  good,  and  they  admire  and  love  his  law,  as  a  trans- 
cript of  his  holy  character,  although  it  condemns  to 
death  every  transgressor. 

God  seems  to  them  just  as  he  should  be  in  all  his 
ways,  and  all  his  works,  and  it  is  not  unfrequently  the 
case  that  all  animate  and  inanimate  creation  seem  to  them 
to  conspire  together  to  declare  his  goodness.  And  now 
does  this  love  to  God  proceed  from  the  same  source  as 
in  the  other  instances  which  we  have  mentioned  ?  By 
no  means. 

For  as  I  before  observed,  the  subject  of  *rue  regener- 
ating grace  frequently  looses  sight  of  himself  at  the  time 
he  is  so  taken  up  with  God's  beauty.  Not  that  I  would 
be  understood  to  say,  that  the  saint  is  lightly  to  esteem 
his  oivn  salvation,  or  the  <rreat  v>ork  >\hich  God  has 
done  for  his  soul,  but  this  in  his  subsequent  reflections. 
will  appear   to  him  as  an  infinite  mercy,  and   blessing 


[  onferred  upon  him  who  justly  deserved  an  eternal  belt, 
\nd  he  will  prize  it  as  tar  as  he  is  able  according  to  it- 
vahie,an&  be  grateful  to  God  for  his  unspeakable  good- 
ness. And  a  sense  of  his  goodness  to  such  n  wretch. 
will  humble  him  as  in  the  dust  before  him.  But  what  1 
wish  to  have  understood  by  the  saints'  forgetting  or  loosing 
sight  of  his  own  case,  is  by  having  his  attention  so  called, 
to  behold  new  objects  for  the  present  moment.  I  have  heard 
numbers  relate  their  exercises,  who  thus  expressed  them- 
selves as  1  h*ve  stated  above,  whose  exj  ei  ionce^  i  jjpeared 
to  be  genuine  and  scriptural.  They  Mere  in  great  distress, 
condemned  for  their  sins  and  saw  nothing  but  hell  before 
them,  unreconciled  to  God,  opposed  to  him  in  their  hearts 
and  frequently  murmured  against  him  tor  bringing  them 
into  existence.  They  songht  for  rest  but  found  none,  and 
finally  seemed  ready  to  sink  into  black  despair  forever. 
At  length,  at  a  certain  time,  when  they  were  employed 
with  their  hands,  perhaps  at  their  daily  labour,  or  when 
retired  to  some  solitary  place  to  bemoan  their  wretched 
case,  or  while  sitting  under  the  ministry  of  the  word, 
or  while  met  with  the  assembly  of  saints,  (the  time  and 
place  however  are  not  limited)  all  at  once  they  felt  a 
peace  of  mind,  a  reconciliation  to  God's  will,  ami  willing- 
ness to  be  in  his  hands  which  they  were  entirely  stran- 
gers to  before.  God  seemed  to  them  as  T  before  observ- 
ed, to  be  just,  right  in  all  his  works  and  all  his  v>avs. 
Their  minds  were  not  now  like  the  troubled  sea,  but 
were  at  rest.  God's  holimv-  the]  admired,  and  they 
admired  the  saints  because  they  reflected  his  holy  mor- 
al image.  Now  at  the  lime  they  scarcely  thought  per- 
haps, whether  they  had  experienced  religion  or  not. 
Some  however  reflect  on  these  exercises  and  see  that 
fhey  have  experienced  religion,  much  sooner  than  others, 
.^ome  perhaps  in  a  very  few  moments  may  toe  satisfied, 
that  they  arc  now  born  of  God,  or  that  this  is  verily  a 
true  chance  of  heart,  while  others,  from  various  causes 
may  be  left  along  time  to  doubt. 

But  observe,  they  obtained  the  evidence  that  they  are. 
christians  in  quite  a  different  way  from  those  of  whom  wr* 
iirst  spake*     They  reflect  on  tfte  exercise  of  their  heart* 


109 

and  by  thus  seeing  that  they  are  holy  and  -  the 

scriptures   describe  as  being  peculiar  tu  th<  .   and 

that  they  have  really  loved   God,  been  reconciled  to 
will  and  character,  they  thus  may  certainly   infer,  thai 
they  have  been  born  again  ;  while  the  othei  \  •  that 

their  sins  are  forgiven,  without  the  least  previous  e\i<! 
that  their  hearts  are  changed,  or  that  they   were 
again  or  without  ever  seeing  intuitively  a  holy  ei 
their  hearts  ;  but  they  believed  in  the  first  place  that  their 
sins  were  forgiven,   and  then  in  consequence  of  this    be- 
lief they  loved  God  !!     ()  dreadful  delusion.    Nov. 
no  wonder  if  -uch  persons  fall  away.     Not  from   e 
observe,  but  for   the  want  of  it  :  for  they    never  ha 
in  their  bea 

Remember then  that  the  only  scriptural  that 

ire  forgiven  is,  that  we  hare  bad  hob  ei 
that  we  have  experienced  norm  ol  the  sanctil 
of  his  id  the  tnn  A  Qod   in 

••  The  wind  bloweth  where  it  listeth,  and  thou 

MMind  thereof,  but  c;m>t  not  tell  from  \ 

eth.  nor  •••  hith<  born 

of  the  spirit* "  John,  ;  chap. 

A  \ 

It*  th  At*     How 

shall  '  >  know  not  the  the  *aj 

Scribes  and  P  I  >r  instru 

which  ruined  them  forever  :  for 

the  kingd  d  themseh  ••  \  < 

blind  (im  WE  \\:w  I  eiSOO    to 

iuch  no* 

i  re  ii  no  pea  ■••     Not  to  m< 

on  to  all  indta  those  who 

Llthough  ' 

I  by  holding  up  .ill  expei  imenl 
m  :  I  Bai  no(  to  mention  e  undoubl 

multitudei  in   the 

believe  in  the  <>!   |  i  bangC  of  heart,  U 

-alvation.  win 


no 

"died  to  i;;-  lis  in  the  great  tilings  which  relate   to 

their  eternal  salvation,   beyond  the  grave.     It  may   be 

some  are  ueceived  themidves,  and  are  still  in  the 
gall  of  bitterness  and  bonds  of  iniquity.  There  are  un- 
doubtedly such  in  all  denominations.  Others,  although 
thev  may  be  real  christians  themselves  and  have  been 
truly  converted,  yet  having  paid  so  little  attention  to  the 
many  ways  in  which  souls  are  deceived,  in  respect  to  re- 
ligious experience,  and  concluding  that  almost  every 
perience  must  be  a  genuine  one,  they  are  by  no  means 
calculated  to  be  teachers  in  Israel.  Now  as  it  respects 
caution  in  times  of  religious  excitement  to  those  Who 
profess  to  experience  religion,  (and  indeed  to  such  at  all 
times)  to  strive  to  be  sure  that  the  work  is  genuine,  and 
that  they  are  really  born  of  God,  1  think  it  to  be  a  mat- 
ter of  vast  importance.  And  in  this  n-spect,  I  think 
that  those  who  hold  to  falling  from  grace,  are  generally 
deficient.  They  seem  generally  to  be  so  carried  away 
with  the  notion  that  all,  or  nearly  all  who  profess 
change  are  really  changed  and  of  coarse  if  they  act  like 
the  children  of  the  devil  in  a  few  days,  that  they  have 
fallen  away,  that  the  main  scope  of  their  exhorta1 
and  cautions  is  to  them  to  mind  and  hold  out.  Now 
what"  to  exhort  a   person  to  hold  out,   when  he 

never  was  hi  the  right  way.  Is  it  a  matter  of  no  con>e- 
quence  to  be  sure,  that  we  ate  first  in  the  right  way. 
It  is  peri"  -it  to  exhort  those  who   art  in  the 

*  way  to  hold  >ut,  and  endure  to  the  end,  but  to  ] 
and  exhort  a  person  to  hold  out,  who  never  was  born 
again,  is  no  more  nor  less  than  to  exhort  him  to  hasten 
down  to  ruin.  Now  ]  say,  it  appear-  to  me,  that  here  is 
a  very  essential  difference  between  the  tendency  of  these 
two  sentiments.  Those  who  believe  that  every  real  true 
born  soul  will  finally  reach  heaven,  are  apt  to  be  exceed- 
ingly careful,  (if  they  have  the  good  of  souls  at  heart)  to 
exhort  them  to  examine  themselves  and  prove  themselves, 
and  strive  to  know  that  they  are  really  born  again,  while 
those  who  are  of  the  contrary  opinion,  are  more  neglect- 
ful of  this  point,  and  as  I  before  said  are  taken  up  with 
■exhorting  them  to  hold  out.     Not  but  what  thev  have  the 


Til 

p  their  salvation,   and  inde  ^om 

i  advice,  but  inasmuch  as  they  b> 
-v,  and  quite  a  common] 
;  cal  saint,  or  those  who  have  been  truly  be: .  ,  to  fall 

conclude  that  those  ti. 
<»ut  well  at/  from  a    stafe   <  I 

equently  thev  have  but  little  apprehension  that 
first  deceived,  so  thev  do  not  give  their  attenl 
much   to    this   subject.      X-  things  I  know   by 

(experience.     And  I  know  also  that  thk 

with  preachers,  who  believe  in  foiling  from 
tar  as  !  have  ever  been   acquainted  with  them.     The 
subject  of  the   danger   of  being  deceived   is   scarcely 

ationed    bv   many   of   them.     Again    the 
\ice    vhich  is    frequently  given    to   soah 
i  confirm  them  in  tberr  deception, 
deceived.     For  there  are  many  when  findin 

niiud  re 
ill  that  all  \%  not  well  v 

tnd  them  i 
.  ill  be  happy,  I 
•  e  they  to 
i 
iv  undo1.  4  all   unto  whom   Chris 

j,[v;i<  him  and  it"  th 

•  .::  of  God  they  t/u  n  may 

.  when   al 

. 

IS   downi 

lubled,  if  they  hai 

lith  which 

works  by  lo\  e  and  porii 

»ubt- 
are 
God  ;  but 

■ire  in  i  01 


112 

•  tv)  house,  and  conversing  with  soi 
people.     One  person  who  had  hitherto   made  some   pre- 
tentions to  religion,  expressed  herself  that  she  once  had 
thought   she  was  converted,  but  she   was  now   in    v 
'rouble  of  mind,  for  she  was  convinced  she  had  never  had 
a  new  heart.    The  minister  began  to  exhort  her  to  banish 

doubts  and  fears,  and  believe,  i.e.  tobelie\;- 
was  a  christian.  Another  person  present,  being  vtsrj 
much  persuaded  from  a  long  acquaintance  with  the  per 
Mm,  that  she  never  was  a  subject  of  regenerating  grace, 
told  her  his  fear-  plainly  and  warned  her  to  flee  from  the 
v  rath  to  come.  In  a  short  time  after,  she  evidently  did 
experience  a  change  of  heart,  and  bore  testimony  that 
she  never  knew  what  religion  was  before. 

Let  people  therefore  beware.     Be  not  pleased  up  ' 
a  false  hope,  obtain  the  evidence  for  yourself,  you  mu>r 
die  for  yourself,  appear  before    God  for  yourself  and  if 
on.  have   not  religion  yourself,  although  thousands 
have   told  you  so  it  will  do  you  no  good.     I  do  not 
unnecessarily  to  give  uneasiness  or  trouble  to  any,  nor 
would    I  by  any  means  recommend  to  throw    away   i 
•j;ious  instruction,  nor  that  comfort  which  may  be  commu- 
nicated to  you,  through  the  instrumentality  of  others,  pro- 
vided  it  be   according  to   truth   and    godliness.     Nay. 
(iod  s.ivs,  to  his  ministers  "  Comfort  ye,  comfort  ye 

le."     Strengthen  the  weak  hands,  &c,  but  it  is  the 
i  of  this  which  I  would  guard  against ;  that  it  bo 
not   misapplied.     Therefore  BE  NOT  DECEIVED. 

ice  penning  the.  foregoing  remarks,  respecting  the 
work  of  regeneration,  and  how  in  regeneration  the  holy 
spirit  illuminates  the  mind  of  the  subject  of  it  to  bel 
•he  beautv  of  holiness,  and  the  loveliness  of  God's  m 
character,  I  providentially  cast  my  eyes  on  some  remark* 
1   an  able  divine   on  this   subject  which  are  most  beau- 
tiful.    I  should   delight  to   transcribe   the  whole   if  mv 
ts  would  permit,  but   1  have    room  for  but  a  small 
part.    After  snowing  that  deep  humility,  practical  godii 
ness,Scc.  were  among  the  eftectsof  this  divine  illumination, 
s  on  and  observes, 
l%  And  as  divine  illumination  tl  -  the  founda 


hon  for  all  Christian  graces  and  duties  :  so  at  I 
time  it  equally  lays  a  foundation  for  all  Christian  com- 
forts and  consolation. 

"A  view  of  God,  the  absolutely  perfect,  the  infinitely 
glorious  and  amiable  Being,  as  manifested  in  the  Gospel 
of  Christ,  is  a  source  of  ineffable  joy  and  consolation,  to 
the  divinely  enlightened  soul.     The  holy  beauty   of  the 
divine  nature,  is,  in  itself,  the  most  sweet  and   ravifi 
thing  in  the  universe,  which  can  be  beheld  by  angels 
men.  HolyK  holy,  holj/,  ii  the  Lord  of  hosts,  the  whole  \ 
//•./ :   is  the  language  of  heaven  in  a  fj 
port.     And  the  ineffable  glory  of  the  divine  nature  is  tin 
first  and  chief  thing,  which  strikes  the  mind  and  charm- 
the  heart  of  him  that  is  enlightened.     This   is 
no!,  this  is  the  beginning  of  heaven,  to  know  ihtc 
only  true  God,  and  Jesus  Christ  whom  thou  hast  sent. 

A  view  of  an  absolutely  perfect,    and   infinitely  glori 
ind  amiable  Being*  at  the  head  of  the  unn 
sents  before  the  mind  an  all-sufficient  good  :  a  jri« r 
:im\  ravishing  sight,  to  a  poor  orphan,  self-ruim 
ture,  in  i  ad  a  sight  never  1- 

.   and  indeed  no  w 
i,  The  joi  are  the  na 

no  words  can  fully  express.     It 
full  of  glory.     Pfcal.  txxiii.  25,     Wt  mhavt  Iin!:<- 
hut  t  m  north  thai  I  wish  l 

. For, 

M  As   iu  divine    illumination,  the  mind  is  tliouroin 

inced  of  die  truth  of  the  Gospel  |  m  it  appears  to 
the  soul,  both  that  God  can.  ntly  with  his  Bo 

and  thai  he  is  >••  Hlii  ive  to  favotir,  any,  the  i 

ad,  forlorn,  wi  guilt) ,  ill  I    the 

human  race,  which  shall 

and  to  b<  'I  and  poi 

to  tb  gh  him.     I  him- 

self, the  infinitely  glorii  tin*  supren  pre 

of  his  soul.    All  thingt 

It  appears  to  t>t%  i  feast.     He  makes  no  ex< 

J*ut  like  the.  man  in  Mat.  xiii.  44.   v  md  cr 


114 

ncrthid  i/\  flic  field,  for  .toy  thereof;  he  goeth  and 
ulleth  all  that  he  hath,  and  buytth  that  field.  And  so 
he  drinks  of  that  water  spoken  of  in  John  iv.  10,  1-J. 
which  whosoever  drinketh  shall  never  thirst.  And  when 
lie  comes  sensible  to  have  God  for  his  God,  father,  ami 
portion,  he  is  happier  than  if  ail  the  world  were  his  own 
Hab.   iii.  17,    18.     Although  the  jig-tree  shall  not  bios- 

,  neither  shall  fruit  be  in  the  vines,  Sec.  yet  1  will  rt 
joiec  in  the  Lord,  I  will  joy  in  the  God  of  my  salvation. 
Therefore,  said  the  apostle   to  the  primitive  christians, 
not  in  the  least   dejected  fur  his  part,  although   then   a 
prisoner  at  Rome,  and  his  converts  in  a    state  of  D€ 
rution,  "rejoice  in  the  Lord  always  :  and  again  1    say, 
rejoice.     Be  careful  fur  nothing,  but  in  every  thing  bj 
prayer  and  supplication  with  thanksgiving,   let  yuur  re- 
quest be  made  known  unto  God.     And  the  peace  of  God 
which  passeth  all  understanding,   shall  keep  yuur  hearts 
and   minds  through  Jesus   Christ."     Phil.    iv.  4,    I '. 
Pot  in   choosing  God  for  our  supreme  ^ood;  all   earthly 
kiuls  are  resigned,  our  treasure  is    laid  up  in   heaven  : 
and  if  grace  flourishes  in  our  hearts,   our  comforts    will 
remain,  let  outward  things  go  as  they   will.     Besidi 
is  found  by  experience,    that  it  is    <rood  to  be  ajjlieted  ; 
that  ({(/iictions  work  the  peaceable  fruits  of  right  ton 

•  ft  things  work  together  for  goad  to  thou  that  lov 
God.  And  so  the  heart  is  reconciled  to,  yea,  rejoiceth 
in  God's  ways  toward  the  children  of  men  in  this  life. 
Besides. 

"  To  see  an  absolutely  perfect,  an  infinitely  glorious  and 
amiable  Being,  at  the  head  of  the  universe,  is  matter  <>l 
unspeakable  joy.  Both,  because  it  is  an  honour  due.  to 
him,  who  is  by  nature  God,  to  be  supreme,  to  take  the 
throne,  to  rule  and  reign,  and  to  be  worshipped  as  God: 
and  because  it  is  infinitely  to  the  intellectual  system,  t<- 
be  under  a  government,  in  its  own  nature  absolutely  per- 
fect Psal.  xcvii.  1.  u  The  Lord  reigneth,  let  the 
oarth  rejoice  :  let  the  multitude  of  Isles  be  glad  thereof.'* 
Psal.  xcvi.  1.  "O  sing  unto  the  Lord  a  new  song. 
sing  unto  the  Lord,  all  the  earth."'  ver.  4.  *  For  the 
the  Lord  is  great,  and  greatly  to  be  praised  :  he  is  to  be 


feared  above  all  Gods."     ver.  3.     4:  Give  unto  the  Lord 
the  glory  due  unto  his  name."     ver.  10.      "Say  among 
the  heathen   the   Lord    ueigxeth.       ver.    11,    12.    13 
••Let  the  heavens  rejoice,  and  let  the  earth  be  glad  j 
the  sea  roar  and  the  fullness  thereof;  let  the  Held  bi*  jo\ 
iul  and  all  that  is  therein.     Then  shall  all  the  trees  ol 
wood  rejoice  before  the  Lord  :  for  he  conieth  to judg 
earth  :  he  shall  judge  the  earth  with  righteousness,  and 
the  people  with  his  truth.-'    Psal.  cxlviii.      '•  Praise  ve  the 
Lord.     Praise  ye  the  Lord  from  the  heavens  :  praise  him 
in  the  heights  :  praise  him.  all  ye  his  angels  :  praise  him. 
all  his  boats,"  &c.  &c.      "For  his  name  alone  is  excellent. 

»ve  the  earth  and  heaven/'  &:c. Beside-. 

••  A  view  of  the  divine  law  as  holy,  just,  and  £ood,  a  glo- 
rious law,  and  of  vindictive  justice  as  a  beauty  in  the  di 
vine  character,  dispels  those  black,  gloomy,  blasphemous 
-.    which  are  apt  to  haunt  benighted  souls,    and 
ually  leads  the  mind  to  discern  the  holiness,  justice, 
ness,  <>i  (iod*>  general  plan 

(1  in  the  holy  Scriptures  from  the  fall 
down  to  the  day  of  judgment,   and  through  eternal 
Whereby  a  heavenly   lerehity  ami  joy  spreads  thn 

-  nils  of  th 
and  e  parts  of  his  conduct,  which,  to  many, 

appear  so  horrible,  to  be  really  b 
worth     of  God,  and  1  onour.     Of  wl 

.  and  to  to 

n.     Rom.  \i. 

(1  to 

I,   which   in  time  and  e 
the  S 

and  exaltation  i  I  <>f  God,  ii 

,  to  those  n  1 1 
divini  itened  :  a  - :  i  «1  in  the 

honour  of  God  and  of  nd  in  the  welfare  <>i  hi^ 

holy  ami  eternal  kingdom*     Olo\  \  to  God  in  0 

.  was  the  }< 
:  th  <>f  the   - 
\ml  the  all  the  M 

.  -it. M 


196 

" To  love  God,  to  love  his  holy  law,  to  fool  every  ansv. 
able  affection  toward  the  glorious  Gospel  of  Jesus  Christ. 
to  present  and  otter  up  our  lives  a  living  sacrifice  to  God. 
to  love  the  people  of  God,  to  love  all  mankind,  to  love  and 
ve  enemies,  to  go  about  the  common  duties  of  life  in 
the  fear  of  God,  and  as  his  servants,  heavenly  minded,  of 
a  meek  and  quiet  spirit,  composed,  sedate,  with  our  loins 
girt,  always  watching  and  always  praying,  is  the  happiest 
way  of  living  on  this  side  of  heaven.  The  exercifi 
these  and  all  other  graces  of  the  Christian  life,  is  itself, 
a  pleasure  divinely  sweet.  Wisdom's  ways  are  pleasant, 
all  her  paths  arc  pcac*.  Prov.  iii.  17.  Great  peact 
Lave  they  that  love  thy  lair :  and  nothing  shall  offend 
them.  Ps.  cxix-  165.  In  a  word,  a  humble,  broken. 
contrite  heart,  mortified  to  all  earthly  goods,  and  fortified 
against  all  earthly  evils,  and  used  to  converse  with  the 
Deity,  is  attended  with  pleasures  unspeakably  preferable 
to  all  this  world  can  boast. 

*'Thus  divine  illumination  lays  theToundationfor  Chris- 
tian.graces  and  Christian  comforts.  They  are  connected 
together  in  the  experiences  of  the  saints,  just  as  they  are 
\\\  the  promises  of  God's  word.  For  all  the  promises  of 
God  are  in  Christ,  yea,  and  amen.  "Come  unto  me,  all 
ve  that  labour  and  are  heavy  laden,  and  I  will  give  you 
Take  my  yoke  upon  you,  and  learn  of  me,  for  I 
am  meek  and  lowly  in  heart  :  and  ye  shall  find  rest  to 
your  souls."  Mat.  xi.  28,  29.  "For  thus  saith  the  high 
and  loftv  One  that  inhabiteth  eternity,  whose  nan 
holy,  I  dwell  in  the  high  and  holv  place;  with  him 
that  is  of  a  contrite  and  humble  spirit :  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  spirit  of  <  Dntritrones."  Is. 
jvii.  14.  "  For  he  that  humbleth  himself  shall  be  exalted. 5r 
Luke  xviii.  14.  4"  lie  that  hath  my  commandments  and 
keepeth  them,  he  it  is  that  loveth  me  :  and  he  that  loveth 
me,  shall  be  loved  of  my  Father  :  and  I  will  love  him,  and 
manifest  myself  unto  him.**  John  xiv.  21.  Thus  Christ- 
ian graces  and  Christian  comforts  go  together.  And  if 
the  graces  and  comforts  of  the  saints  are  at  any  time  in  a 
Anguishing  state,  it  is  owins;  to  their  spiritual  blindness, 
which  is  altogether  of  a  criminal  nature  :  and  so  the  fault 


117 

is  entirely  their  own.     For  the  truths  exhibited  I 
the  Gospel,  beheld  in  their  glory,  are  sufficient  to  i B 
their  graces   and   comforts  always  abound.     And  it 
graces  and  comforts  of  I  ire  in  a  fl< 

it  is  entirely  owing  to  spiritual  light,  or  a  se: 
of  divine  truths,  communicated  to  them  fn 

-  mere  self-moving  goodness  and  infinite  mace  through 

initely  unworthy  :  a 
the  glory  is  due  to  him,  of  whom*  and  by  when   . 
n  are  all  things,  to 
Finally,  the  doctrine  of  the  saint's   perseverance 
vural  truth  :  a  doctrine  according  to  Godliness,  and 
the  preaching  of  it  understanding!*}  calculated  to  edify 
the  body  of  Christ,  and  also   to  detect  false  experie: 
consequently,  to  destroy  false  hopes.     <>  that  min- 

-  and  private  christians  would  c$ase  o| 

it  is  their  only  hope,  ami  their  only  consolation  i 

to  the  salvation  ol  it  i>  their  only 

hope,    and  this  i  think  I  have  sufficiently  proved,     [j 

ighty  power  of  God  through  faith 
unto 
if  we  have  not  eti  pnal  life  given  t" 

I 

ill.      Although 

the  a  fall  ol  on;  from  their  pri 

meval  hoi 

coura  I  nor  con 

to  loi 

darkness  and  gloom  «»\ . :   ( 
individual  christ 

and  throii  tnted< 

ami  thousands  of  i 

then?    Are  these youns  -  wiser  th 

i  he  came  I 


1  IS 

inure  holy  than  ho  was?     No — They  arc  yet  but  fa 
when  compared  with  him  in  these  respects*— unacquaii 

with  the  warfare  which  awaits  them,  and  having  the 
mains  of  moral  depravity  in  their  he;i: 
paratively  speaking,   like  a  lew  defenceless  lambs  sur- 
rounded by  ten  thousand  times  their  own  number  of  rave- 
nous  wolves,  anxious  and  impatient  to  devour  them  :   and 
if  their  perseverance  is  not  secured,  if  they  are  not  I 
by  the  great  shepherd,  so  that  none  shall  be  able  to  pi 
them  out  of  his  hand,  where  is  the  most  distant  hope 
one  single  individual  of  them  will  reach  heaven?     How 
could  Paul  on  the  hypothesis  of  the  falling  away   plan, 
have  such  an  assa ranee  that  he  should  meet  those  who 
were  converted  through   his   instrumentality  in  heaven  : 
I  know  our  brethren  who  oppose  us  in  respect  to  rJ 
incut  are  ready  to  say,  God  gives  these  converts 

-  them.  &c.     Rut*IaSK,  what  do  they  mean; by  the 
grace  given  them  ?  i)o  they  mean  present  holiness  ?  or  the 
love  of  God  in  the   heart  in  the  present  tense  ?     No 
they  mean  any  thing  more  than  this,   they  give  up 
point     For  bow  can  they  mean  any  thing  more  thai 
iout  admitting  what  we  contend  for,  viz. — thai 

keep  them  and  cause  them  to  continue  in  a  coarse  oj 
rata  the  end?     There  is  no  middle  way  h< 
must    either    admit  the.    saints    have  not 
grace  as  Adam  had,  or  they  must  admit  that  the  9ttj 
i  rity  of  their  privileges  over  his  consists  in  the  pronr 
<roil  that  they  shall  not  fall   finally  away  from  their  I 
of  urrace,   but  shall  finally  be  perfected    in   holiness  and 
happiness  in  heaven.     Besides,  when  they  tell  that  God 

•  thein  grace,  that  he  will  a>-a>t  them,  Sfcc.  they  al 

under  a  covenant  of  works,  by  ass 
that  their  salvation  depends  upon  their  impr- 

:iaee.     80  thai  tlmr faithfulness  is  the  turning  point : 
and  this  their  faithfulness  must  be  something/;?  thi 

•act  from  the  grace  of  G  1  1,  or  else  they  give  Dp 
point — For  we   contend  as   well  as  they,  that  the   Ba 

I  be  faithful  unto  death  in  order  to  be  saved — but 
bold  also  that  the  grace  of  God  produces  this  faithfulness, 

thus  depending  on  God  it  is  sure — Whereas  the} 


119 

g  dispute  us  on  this  :  and  indeed  this  is  the  tu: 
point  of  the  controversy.     For  the  moment  they  ackn 
•)dge  that  all  the  faithfulness  of  the  saints  proceeds  from 
the  grace  of  God,   they  acknowledge  they  believe   | 
isely  as  we  do.     And  uIf,"  (remember  the  condition) 
they  shall  prove  that  the  salvation  of  God's  people 

Is   on   their  faithfulness  in    improving  the  grace  of 
God ;  which  faithfulness  of  theirs  must  be  something  dis 
tinct  or  abstract  from  the  grace  of  God  :    1   - 
they  shall  prove  this,  then  tee  must  give  up  the  point. 
WE    should    have,    however,    to   experience    something 

ie  than  annihilation — which  would  be   to  see  ecli; 
the  crown  of  Jesus,  and  to  put  on  a  patch  of  ''our  i 
eonsness,    which  would  partly  eclipse  the  glory  of  I 
and    alter  that  song   in    heaven   when  the    Ion   \ 
the   spiritual   building  is   brought  forth,   and   instea< 
shoutings    of    •  e,       unto    it,    the    !h;in 

throng  would  have  to  mind  the  small  pillar  ol    the  build- 
\ ,/.  —  ••  1 1  in's  faithfulness,*'  and  - 

fulness"     Now  1  do  not  pretend  to  wn  th 

n  ho  hold  to  the  falli  i  i  tin  it  L> 

to  clip  the  crown  of  Christ,  n 

are  pious  worehippi  . 
lining  into  the  foundation  noi  theii 

•in.  hold  on  upon  if - 

i  )iild  pro 
if  followed  r  ;l  ultimata  end  whi 


ler  the  word  sentin. 
■ 

11,  after  the  word  government,  instead  of  nor  no   . 
point. 
Page  39,  the  quotation  inserted  war  the  bottom  of  tltf  page,  from  Rr 

'Mvr.  forgrai  raffed, 

Jr*age  64,  beginning  of  last  paragraph,  instead  of  O  say  or  opponent 

line  4  from  top.  for  falls,  read  fall. 

m  bottom,  expunge  the  word  •  that.1 
ne  it  from  bottom,  instead  of  u  And  this  is  r.V  sure  foundation 
j  I umi;e  the  preposition  qff   and  read  Thii 
'  *race. 
torn,  instead  t 


